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LETTERS 


ADDRESSED TO 


A Protestant Friend 


By A CATHOLIC PRIEST. 


WITH A PREFACE BY THE 

Rt. Rev. THOMAS A. BECKER, D. D. 

BISHOP OF WILMINGTON, DEL. 



PHILADELPHIA I 

PETER F. CUNNINGHAM, Catholic Bookseller, 
216 South Third Street. 

1870. 





3X/757 
< L.& 


Entered according to the Act of Congress, in the year 1870, 
By PETER F. CUNNINGHAM, 

In the Office of the Clerk of the District Court of the 
Eastern District of Pennsylvania. 


Transfer 

Engineer School Liby2 

Aug.12,1931 


* 


• * * 

%) 

00 9 






V\C& 3lo 


PREFACE 


This work was begun to give a clear view of the 
Church and her teaching on the subjects handled. The 
letters were continued because the gentleman to whom 
the}' were written seemed pleased with them, and 
admitted the force of their solid reasoning. 

Allowing for the faults of idiom, and the fact that a 
foreigner hardly ever reaches perfection in another 
language, the meaning is easily understood; and, there¬ 
fore, with the advice of learned and pious clergymen, 
the letters are presented to the public very nearly in 
their original form. He who earnestly seeks for truth, 
is less careful concerning finely rounded periods and the 
beauty of words, than he who in the spirit of criticism 
seeks pleasure rather than profit, sensual enjoyment 
than the improvement of the heart. It is indeed good 
to be sorry for the flood of corrupting literature which 
sweeps over the country from the teeming press, refusing 
nothing, however perverse and false, exciting and senti¬ 
mental ; but it is by far better to add one’s mite towards 
the production of truly pure reading. The minds of our 
American people have been long on the stretch in quest 
of something fixed and firm in Theology; for they feel 
how small a hold for eternity their various sects dare 
even to offer to a dying man, and how little their pre- 



iv 


PREFACE. 


tensions of personal infallibility can avail them, in the 
assurance of absolute truth gained, Faith, Hope, and 
Charity possessed, and sins forgiven, when the basis of 
all is merely private opinion, which may be totally 
wrong, must be so in the vast majority of cases, if Truth 
is unchangeable. 

Hence the Church founded by Christ our Lord, in¬ 
dwelt by the Holy Ghost, and teaching infallibly all 
truth, presents her teaching with authority divine. The 
living voice of Christ ever guides the Christian, ever 
recalls the forward and perverse. “ The house of God, 
which is the Church of the Living God, the pillar and 
ground of the truth ” (1 Tim. iii. 15), always endures. 
To her all nations must come in the spirit of willing and 
child-like obedience, for “she is the mother, let the 
child be given to her” (3 Kings iii. 27), and then will 
be fulfilled the promise of the Great High Priest of 
our Confession, “ there shall be one fold, and one shep¬ 
herd.” 

In the hope, then, that these letters may hasten this 
result in many a wanderer from the truth, they are 
placed before the public on their own merits, and, as 
already said, with due regard to the difficulties under 
which the pious author labored. 

THOMAS A. BECKER, 

Bishop of Wilmington , Del 

Wilmington, July 4 th, 1870. 


TABLE OF CONTENTS. 


LETTER. PAGE. 

Preface. 3 

I. On worshipping God, and the word Religion_ 5 

II. Who has the right to establish a Religion. 12 

III. There is but one Divine Religion. 18 

IY. The Religion of Christ to be embraced whole 

and entire. 25 

Y. On the Church of Christ. 30 

VI. Rule of Faith, or guide in Religion. 38 

VII. Christ does not admit private judgment in Reli¬ 
gion. 46 

VIII. Christ Himself, through the corporation of His 

ministers, is oivr rule and guide in Religion.. 52 

IX. The corporation of Christ’s ministers are preserved 

from error by the Holy Ghost. 60 

X. The Church of Christ is Catholic, Roman Catho¬ 
lic, and persecuted. 67 

XI. Duty of worshipping God, as Eternal Truth. 79 

XII. On worshipping God, as our Master, and honor¬ 
ing His Saints. 83 

XIII. Veneration of Relics. 87 

XIV. On Images. 94 

XV. Invocation of Saints. 102 

XVI. On Sacrifice. 112 

XVII. Sacrifice of the New Testament,. 119 



















CONTENTS. 


XVIII. Institution of the Holy Sacrifice—Transubstan- 


tiation. 125 

XIX. On the Real Presence. 136 

XX. For what reason is Christ present in the Holy 

Eucharist. 143 

XXI. Sanctification of our Souls. 149 

XXII. On Confirmation and Holy Communion. 164 

XXIII. On the Sacrament of Penance, or forgiveness of 

sins committed after Baptism. 173 

XXIV. Means to free our Souls from temporal punish¬ 
ment, after sins have been forgiven and eter¬ 
nal punishment remitted. 190 

XXV. The different conditions in which Souls will arrive 

before the tribunal of God. 202 










LETTERS TO A PROTESTANT 


FRIEND. 


FIRST LETTER. 


ON WORSHIPING GOD, AND THE WORD RELIGION. 

Dear Friend : 

According to your request and my promise, 
made when I had the pleasure of speaking 
with you at your father’s, I shall now com¬ 
mence to give you some information on the all- 
important subject of Religion, besides that 
which you have already acquired by the perusal 
of the “ Catholic and Roman Catholic Church.” 
In this first letter I shall treat on the 44 Worship 



6 


LETTERS TO A PROTESTANT FRIEND. 


of God” and the meaning of the word “ Reli¬ 
gion.” 

1. That there exists a God, the Creator, 
Sovereign Lord, and Ruler of the Universe, is 
admitted by all men of sound sense, and “ de¬ 
nied only in the hearts of fools.” (Psalm XIII- 1). 

2. That God creates men to worship Him on 
earth, and thus merit to become partners with 
Him in the enjoyment of eternal bliss ; we are 
likewise taught by the dictates of right reason, 
and by Scriptures, {Matt. XXU21), where 
Christ tells us that the Lord will say: “ well done, 
good and faithful servant, because thou hast been 
faithful over a few things, I will place thee over 
many things; enter thou into the joy of Thy 
Lord.” 

We come, therefore, to the question; what 
kind of worship does God require of us V’ He 
undoubtedly requires of us to worship Him as 
He is. But God is : 

1. “ Eternal Truth,” who can neither deceive, 
nor be deceived; hence He requires us to wor¬ 
ship Him, as such. 

This first duty towards God we perform by 
believing on “ His word,” and “ His authority,” 
whatever He has made known to us. Hence He 
has intentionally revealed to us such truths, as 
we neither can perceive by our senses, nor com- 


FIRST LETTER. 


7 


prebend by our intellect; for instance, tbe my¬ 
stery of tbe Blessed Trinity, the remission of 
original sin by baptism, tbe resurrection of tbe 
dead, etc., and He requires us to admit their 
Truth on no other ground whatever, except 
“ His Word,” and His authority, in order that 
doing so, we may worship Him as Eternal 
Truth, who can neither deceive nor be deceived. 

2. That God is our Lord and Master, we 
know also from the dictates of common sense. 
As such He requires us therefore, to worship 
Him. This duty we perform by doing His will 
in preference to our own. Hence to give us an 
opportunity of doing His will, He prescribed to 
us certain commandments, requiring us to keep 
them under penalty of being excluded from the 
happiness of eternal life. Hence Christ said to a 
certain young man, who asked Him, what good 
he should do to have life everlasting. “ If thou 
wilt enter into life, keep the commandments,” 
{Matt. XIX-16 , 17). Christ requires us moreover 
under penalty of being looked upon as “ heath¬ 
ens and publicans,” {Matt. XVIII-ll ), to ob¬ 
serve the teachings of the ministers of His 
Church, through whom He speaks, {Luke 
X-l 6), and whom He requires to teach men to 
observe all things, whatsoever He had com¬ 
manded them,” {Matt. XXVIH- 20). 


8 


LETTERS TO A PROTESTANT FRIEND. 


3. That God is the Creator, Sovereign Lord, 
and Owner of all things, no man of sound sense 
will deny. As such He requires us, therefore, to 
worship Him. This duty is performed by offer¬ 
ing sacrifice, as I shall show you more fully, 
when I shall speak on that subject. 

Lastly, in order that we may perform all those 
acts of divine worship in a manner acceptable 
to the Sovereign Majesty of the Most High, 
Christ has established holy Sacraments (foun¬ 
tains of the Saviour, Is. XII-3) through which 
the merits of His sufferings are applied to our 
souls to cleanse them from sin, and to sanctify 
them by His merits and graces. 

Now all those acts, which God requires of us 
to worship Him as Eternal Truth, as our Lord 
and Master, as the Creator, Owner and Sov¬ 
ereign Lord of all things, and the Sacraments 
established for the sanctification of our souls, 
constitute 

RELIGION. 

For the word “ Religion ” comes from the Latin 
“re,” and “ligare,” which mean to “join” or 
“ unite ” again, and the true worship of God 
is called “ Religion,” because it unites its pro¬ 
fessors again with God, from whom sin had 
separated mankind. 


FIRST LETTER. 


9 


For God, indeed, had created men origi¬ 
nally in union and friendship with Himself, 
but Adam sinned, {Gen. and all men 

sinned in Adam, as St. Paul writes to the Ro¬ 
mans, saying: “ By one man sin entered into 
the world, and by sin, death; and so death 
passed upon all men, in whom all have sinned, 
( V. 12). That sin deprived men of the “union 
and friendship ” with God, and of the inheri¬ 
tance of the eternal kingdom of heaven, “ into 
which nothing defiled can enter’ \Rev.XXI-27). 
Men in that state of sin and separation from 
God, who is life eternal, are dead, as it is said, 
“ in Adam all died,” (1. Cor. XF-22), and in 
that debased dead condition, they are called 
“ the world,” John. XF-19). 

But God in his infinite goodness and mercy, 
took pity on fallen man, and the second Person 
of the Blessed Trinity, God the Son, chose to 
become man, to suffer for mankind, and to offer 
to his Heavenly Father that satisfaction for sin, 
which men could not offer, and so to raise them 
again from that debased dead condition of the 
“ world,” into which sin had cast them, and to 
“ re-unite ” them with God, and bring them to 
that everlasting happiness, for which they had 
been created. 

To effect this happy re-union, Christ, 


10 LETTERS TO A PROTESTANT FRIEND. 

(1.) Established a mode of worshiping God, 
as I have explained above, and 

(2.) Secondly, He suffered, and died for us, 
and by His sufferings and death, He became 
an inexhaustible source of merits and graces 
for mankind, and it is by infusing, through the 
holy Sacraments, His merits and graces into 
human souls, that sin is to be remitted; men 
raised from that debased, dead condition of 
the world, reunited to God, and reinstated as 
heirs of the kingdom of heaven. Hence the 
Canticle of the Blessed : “ Thou wast slain, and 
hast redeemed us to God in Thy blood, out of 
every tribe, and tongue, and people, and nation.” 
{Rev. U9). 

Now, dear sir, on condition that one learns, 
believes, professes and practices that mode of 
worshiping God, which Christ has established, 
he is: 

1. United to Christ, as a branch is united to 
its vine. Hence He said to those, who already 
believed and professed His doctrine, “ I am 
the vine, you are the branches. He that 
abideth in Me, and I in him, the same beareth 
much fruit. For without Me, you can do 
nothing. If any one abideth not in Me, he 
shall be cast forth as a branch, and he shall 
wither, and they shall gather him up, and 


FIRST LETTER. 


11 


cast him into the fire, and he burnetii.” (John) 
XV 5-6) and 

2d. Through Christ, he is united again with 
God. For this “ re-union” Christ touchingly 
prayed the eve before His passion, saying, 
44 Holy Father! keep them in Thy name, whom 
Thou hast given Me, that they may be one, as 
We also are one . . . and not for them only 
do I pray, but for those also, who through 
their word shall believe in Me, that they all 
may be one, as Thou Father in Me, and I in 
Thee, that they may be one in Us.” (John 
XVII 11-20-21.) 

Since, therefore, true worship unites its 
professors again with God, from whom men 
had fallen through sin, it is called 44 religion,” 
which means 44 reunion.” 

I Remain, Dear Sir , 

Your Obedient Servant . 


SECOND LETTER. 


WHO HAS THE RIGHT TO ESTABLISH A RELIGION ? 

Dear Sir : 

In my first letter I have endeavored to 
show to you, that the true worship of God 
unites its professors again with God, the Su¬ 
preme Being, and source of all blessedness, 
from whom sin had separated mankind, and 
that for this reason it is called “religion” 
which means re-union. 

I shall now advance and prove certain pro¬ 
positions regarding religion. 

1st. The proposition is, that God alone has the 
right and power of establishing a religion, and 
that no “creature whatever,” no, not even an 
angel from heaven, has the right, or power of 
doing so.” 

The truth of this proposition is evident to 
every intelligent mind. For is not the obser¬ 
vance of the true religion the only condition, 
under which God will admit us to the enjoy- 



SECOND LETTER. 


13 

merits of eternal bliss, and has not God alone 
the right and power of prescribing that condi¬ 
tion ? Most certainly! lleason itself, then, 
teaches us that the true religion must be from 
God, not from man; it must be divine, not 
human. 

Open, now, your Bible, dear sir, and there 
you will find confirmed, what reason itself 
teaches you. 

1. In Gen. 11-16 we read: “ And He (God) 
commanded him (Adam) saying: “ of every 
tree of Paradise thou slialt eat, but of the tree 
of knowledge of good and evil, (which stood 
in the midst of Paradise, Gen. III-3) thou shalt 
not eat.” From this passage you see, that God 
did not leave it to our first parents to select 
the tree, from which by not eating, they should 
worship Him, as their Lord, and Master. No ! 
He pointed it out to them Himself, and this was 
necessary, in order, that they might do His will, 
in place of their own. 

2. When 2513 years later, God required to be 
worshiped by a more explicit, and perfect reli¬ 
gion, Pie Himself again prescribed the laws, 
and ceremonies to be observed, as you find 
for instance in the Exod. XX, also in the 
book of Leviticus, etc. He did not leave it to 
the people of those times to form a religion 


14 LETTERS TO A PROTESTANT FRIEND. 

according to their own will, and fancy, because 
in that case, those, who would have obeyed it, 
would rather have done the will of men, than of 
God. How, then, should they have honored 
God, and deserved heaven by doing the will of 
men 1 

3. When about 1500 years later the Son of 
God came to establish a religion for the New 
Testament, He taught His apostles Himself as 
far, as they were capable of being instructed 
before having received the Holy Ghost. The 
rest of the doctrines, which were needed to per¬ 
fect the religion intended for the New Testa¬ 
ment, the Holy Ghost had to teacli them. 
Hence Christ said to His Apostles in His last 
discourse: “ I have yet many things to say to 
you but you cannot bear them now, but when 
the Spirit of Truth is come, He will teach you 
nil Truth.” (John XVI- 12, 13). 

The Apostles, therefore received the religion, 
which was to be learned, believed, professed and 
practised in the New Testament, from Christ, 
and the Holy Ghost, consequently the true 
religion took its origin from Christ, and its per¬ 
fection from the Holy Ghost on Pentecost, 
(Acts //-2, 3, 4). 

This divine religion, taught by Christ and 
the Holy Ghost, is intended by God to be Cath- 


SECOND LETTER. 


15 


olic (universal) that is, not for one nation only, 
as that of the Old Testament was, but for all 
nations,” {Matt XXVIILl 9, 20), and for every 
“individual ” of every nation, {Mark XVL 15). 
that should come into existence from the time 
of Christ even to the “ consummation of the 
world.” Hence Christ said to His Apostles: 
“ going, therefore, teach ye all nations .... 
teaching them to observe all things, whatsoever 
I have commanded you, and behold I am with 
you all days even to the consummation of the 
world,” (Matt. XX VIIk 19,20), Christ, therefore, 
had established His religion for all “nations” of 
the world, and not only for all nations, but even 
for every individual of every nation from the 
highest to the lowest. Hence He said to His 
Apostles also : “go ye into the whole world, and 
preach the Gospel to ‘ every creature.’ He 
that believeth, and is baptized, shall be saved, 
but he that believeth not, shall be condemned.” 
{Mark XVL 15, 16). 

Christ, then, allows no man whatever to pro¬ 
fess any other religion, than His own. Who¬ 
ever, therefore, established another one besides 
that, which Christ and the Holy Ghost have es¬ 
tablished, acted in direct opposition to the will 
of God. No wonder, then, that St. Paul wrote 
to the Galatians, who were in danger of being 


16 * LETTERS TO A PROTESTANT FRIEND. 

seduced from the religion of Christ to one made 
up by men: 46 Though we,” he says, 44 or an 
angel from heaven preach a Gospel to you be¬ 
sides that which we have preached to you, let 
him be accursed. As we said before, so now 1 
say again, if any one preach to you a Gospel 
besides that, w T hich you have received, let him 
be accursed. ”(6ra7.1-8, 9). Hence not even an 
Apostle, nay! not even an angel from heaven 
had, or has the right, or power of establishing 
a religion besides that first one, which Christ 
and the Holy Ghost have established for 44 all 
nations,” {Matt. XXVIII- 19, 20), and for every 
44 individual ” of every nation {Marie XVI- 15, 
16). 

The testimony of all historians proves the ex¬ 
istence of the Roman Catholic Religion as that 
first Religion established by Christ, from which 
all sects are defections. We know the date 
of their commencement as accurately as we 
know that of Protestantism, of which the au¬ 
thor and the sentence pronounced upon him 
by the Church are faithfully recorded ; that the 
other Protestant religions sprung successively 
into existence after that date; that they all 
had men, or women for their founders, or foun¬ 
dresses, consequently they are not divine, but 
mere human religions, opposed to the will of 


SECOND LETTER. 


17 


God, how then could they be the means of sal¬ 
vation ? 

If, therefore, my dear friend! you wish to 
save your immortal soul, you can do so only 
by doing the will of God, which is laid down 
to us in the religion established by Christ and 
the Holy Ghost, and which can be no other, 
than the Roman Catholic religion. If you learn 
that, believe its doctrines, profess, and practice 
it, you do the will of the Most High, and then, 
when at the end of your life you will have to 
appear before the tribunal of your Lord, and 
Creator, He will say to you: “ Well done, thou 
good and faithful servant; because thou hast 
been faithful over a few things; I will set thee 
over many things; enter thou into the joy of 
thy Lord,” (Matt. XZ7-21). 


Yovr ObecVt Servant. 


THIRD LETTER; 


THERE IS BUT ONE DIVINE RELIGION. 

Dear Sir : 

In my last letter I have proved to you that 
God alone has the right and power of estab¬ 
lishing a religion, and that no creature what¬ 
ever, No ! not even an angel from heaven, has 
the right or power of doing so. In this letter 
I am going to show that God, through His Son 
Jesus Christ, has established but “ one ” re¬ 
ligion. I shall prove this proposition again 
from plain texts of Holy Scripture. 

1. In St. Matt. VII-13-14, Christ says: “En¬ 
ter ye in at the narrow gate: for wide is the 
gate, and broad the way, that leadeth to de¬ 
struction, and many there are who enter by it. 
How narrow is the gate, and how straight the 
way that leadeth to life, and few there are that 
find it.” 

It is evident, that by the narrow gate, and 
straight way, Christ means the religion, which 
He has established, and which by its articles of 



THIRD LETTER. 


19 


faith to be believed; its commandments to be 
kept; precepts to be observed; its Sacraments 
to be received, marks out to us the precise path, 
which we have to follow, and the limits of which 
we are not allowed to transgress; but Christ 
speaks of but “one such gate,” and “ one such 
waytherefore, there must be but one religion 
established by Him. 

It is a very common thing to hear non -catho¬ 
lics say in excuse of the many religions, which 
now exist, that they are only so many different 
ways, by which people try to go to heaven. 
Well! they may try to go to heaven by differ¬ 
ent ways, but they will try in vain. Christ 
tells us of but one way, and a straight one, 
that leadeth to life, consequently whoever trans¬ 
gresses its narrow limits, passes upon the 
broad one, that leadeth to destruction.” 

2. In St. Matt. XXVIII-19,20 we read, 
that Christ sending His Apostles, said to 
them: “ Going, therefore, teach ye all nations 
. . . teaching them to observe all things 
whatever I have commanded you.” From 
this it follows, that it is the will of Christ 
that all nations upon earth should learn, 
believe, and observe “ all things,” whatever 
He had taught His Apostles, consequently 
He wants them all to profess one and the 


20 LETTERS TO A PROTESTANT FRIEND. 

same religion, which He Himself and the 
Holy Ghost have established. 

3. In St. Mark XVI-15 we read that Christ 
said to His Apostles: “ Go ye into the whole 
world, and preach the gospel to every crea¬ 
ture. He that believeth and is baptized shall 
be saved, but he that believeth not shall be 
condemned,” (the Protestant bible has: “ shall 
be damned.”) 

That by the word “Gospel” Christ means 
His religion, is evident; but Christ speaks of 
one Gospel only, not of different Gospels, and 
that “ one” Gospel the Apostles and their 
successors have to teach “ every creature,” that 
is every human being, consequently not only 
“ all nations,” but even every individual of 
every nation,” has to learn to believe, and to 
observe that one religion, which Christ has 
established. 

4. Eph. IV-5. St. Paul exhorting the 
Ephesians to unity in religion, gives them the 
reason for it, saying: “ One Lord, one faith.” 
As, therefore, there is but “ one Lord,” there 
can be but one faith, that is, one religion. 
For to have faith in Christ means to know, 
and to believe the religion, which He has 


THIRD LETTER. 


21 


taught. Since, therefore, there is but one 
faith, there can be but one religion. 

5. In the eleventh verse of the same chapter, 
St. Paul tells the Ephesians: “ He (Christ) 
gave some Apostles, some prophets, and other 
some Evangelists, and other some pastors and 
doctors, for the perfection of the saints, for the 
work of the ministry, for the edifying of the 
body of Christ, until we all meet in the unity 
of faith.” 

The obvious meaning of this text is, that 
Christ called, and will continue to call minis¬ 
ters into His church, to perform the different 
ministerial functions, until we all meet in the 
unity of faith, that is, until all who ever will 
embrace the faith, will have embraced it. 
From this it follows again, that there is but 
one faith, consequently but one true religion. 

6. To the Galatians 1-8, who were in dan¬ 
ger of being seduced by false teachers to fol¬ 
low another religion, St. Paul writes, saying: 
“ Though we (Apostles) or even an angel from 
heaven preach to you another Gospel besides 
that, which we have preached to you, let him 
be accursed.” And to impress it more deeply 
upon their minds, he repeats it, saying : “As 
we said before, so now we say again, if any 


22 LETTERS TO A PROTESTANT FRIEND. 

one preach to you a Gospel besides that, which 
you have received, let him be accursed.” St 
Paul then tells the Galatians plainly, and re¬ 
peatedly, that if any one, even an angel from 
heaven should come, preaching to them another 
Gospel besides that one, which they (the 
Apostles) had preached to them, he should be 
accursed. 

From the foregoing passages of Holy Scrip¬ 
ture, it is proved beyond a shadow of doubt, 
that Christ has established but one religion, 
and that He wants all nations ( Matt . XXVIII- 
19, 20), and every individual of every nation 
(Marie XVI- 15), to learn, and to believe that 
religion, and to observe its commands, and 
whoever refuses to do so shall be condemned, 
{Mark XVI- 15), and whoever preaches another 
besides that one, shall be accursed {Gal. i-8). 

Now my dear sir, you have undoubtedly 
seen a work published about fifteen, or more 
years ago, in which the principles of fifty different 
religions of this country are set down by a 
competent minister of each religion. We may, 
therefore, admit with certainty, that there are 
at least fifty religions in the United States, but 
from the many texts cited above, it is equally 
certain, that Christ established but one of them, 
consequently forty-nine of them must be false 


THIRD LETTER. 


23 


religions,—religions not established by God, 
the Sovereign Lord, and Creator, but made up 
by men, mere creatures, who have neither the 
right, nor power to establish religion, and con¬ 
sequently those religions cannot be the way, 
that leadeth to life, but ways, that lead to de¬ 
struction, {Matt. VII- 13, 14). 

It becomes, therefore, an object of the very 
highest importance to find out that precious 
pearl, {Matt. XIII- 45, 46), of the one true reli¬ 
gion from among the rubbish of so many false 
ones. But how is that to be accomplished] 
The shortest way, I think, is to inquire which 
of those many religions is the first one, estab¬ 
lished by Christ, and not by men. For all 
historians of any note, both Catholic, and Pro¬ 
testant, make it evident that it is the Roman 
Catholic Religion. This is so universally known, 
and admitted, that, though for the last twenty 
years, I tried to find one so illiterate, and ig¬ 
norant of history, as not to know this truth, I 
have found none yet, no ! not one ! 

If therefore, it be agreeable to yon, please 
show this, and all my letters to your parents, 
friends, and ministers, and if you, or any of 
them think, that they can prove, contrary to 
all history of note and ancient monuments of 
Christianity, that some one of the Protestant 


24 LETTERS TO A PROTESTANT FRIEND. 

religions, is the religion, established by Christ, 
eighteen centuries ago, and consequently, that 
the Roman Catholic Religion, is one of the 
forty-nine got up by mere creatures, be so kind 
as to do so. For 1 desire most sincerely to pro¬ 
fess the Religion of Christ, which alone is the 
narrow gate, and the strait way, that leads to 
life eternal, (Matt. VII- 13, 14). In the mean 
time I remain most sincerely, 


Your Roman Catholic Friend. 


FOURTH LETTER. 


THE RELIGION OF CHRIST TO BE EMBRACED WHOLE 
AND ENTIRE. 

Dear Sir: 

In my last letter I have shown to you, that 
God, through his Son Jesus Christ, has estab¬ 
lished but one religion; consequently, that of 
the fifty religions of this country, forty-nine 
must be false religions, religions made up by 
men, hence religions opposed to the will of 
God, who requires all men to learn, to believe, 
to profess, and to observe the religion estab¬ 
lished by Himself. 

In this letter I will show, that it is necess¬ 
ary for salvation to embrace the religion of 
Christ whole, and entire, without any wilful de¬ 
viation from it. 

The truth of this assertion every one must 
see by the light of common sense itself. For 
is not God Eternal Truth? (John X/F-6). 
Hence must not error necessarily be hateful in 
His sight ? How then could one adhering 
3 



26 LETTERS TO A PROTESTANT FRIEND. 

wilfully to error, even in one single point, be 
pleasing to God] But surely without pleasing 
God none will be received into His blissful 
abode. It is, therefore, necessary for salvation 
to embrace, profess, and observe the religion of 
Christ in its purity, as it came from His blessed 
lips. 

Take now again your Bible, dear sir, and 
there you will find that, what common sense 
teaches Scripture amply confirms, for, 

1. St. Paul writing to the Homans, {XVI- 17), 
says: Now I beseech yon brethren to mark 
them, who make dissensions, and offences 
contrary to the doctrine, which you have 
learned, and . avoid them. For they, that are 
such, serve not Christ Our Lord, but their own 
belief, and by pleasing speeches, and good 
words, seduce the hearts of the innocent. 

From these words of St. Paul, it is plain 
that the first Christians were not allowed to 
keep company with those, who differed with 
them in doctrine. For “mark them,” he 
says, “ who make dissensions and offences con¬ 
trary to the doctrine, which you have learned, 
and avoid them.” This shows how anxious 
the Apostles were to preserve the faithful pure 
from every taint of error; well knowing how 
hateful error is to God, the Eternal Truth. 


FOURTH LETTER. 


27 


2. To the Galatians V-2 lie says: “ Behold 
I Paul tell you, that, if you are circumcised, 
Christ shall profit you nothing.” After the 
Galatians had received the Christian religion, 
some Jews came to them teaching, that in the 
New Testament circumcision was also required 
for salvation. This was not true, it was a 
false doctrine, and St. Paul tells that, if they 
adhere to that one false doctrine, Christ 
should profit them nothing, that is, they should 
not be saved. From this it is evident, that 
the religion of Christ must be embraced in its 
purity, without any admixture of error, and no 
wonder, for how should God, being essentially 
truth, suffer those who adhere to error to 
commingle with His blessed ones in his eternal 
and glorious kingdom ? 

3. The Apostle St. James teaches us the 
same in his letter to the faithful (11-10), where 
he says: “ Whosoever shall keep the whole 
law, but offend in one point, is become guilty 
of all.” This shows again plainly, that God 
requires every one to embrace, believe, and 
practice His religion in all its points. Hence 
He said to His ministers when He sent them 
to teach all nations: “ Teach them to observe 
all things , whatsoever I have commanded 
you,” ( Matt. XXVII). 


28 LETTERS TO A PROTESTANT FRIEND. 

In order, therefore, to obtain salvation, 
every one is required to believe all the arti¬ 
cles of faith, by which we have to worship 
God, as Eternal Truth; to keep all the com¬ 
mandments, by which we have to worship 
God, as our Master ; to receive the Sacraments, 
which Christ has instituted for the sanctifica¬ 
tion of our souls, etc., and whosoever refuses 
to obey God’s laws, and ordinances even in 
one single point, will be excluded from the 
kingdom of heaven no less than he who refuses 
to obey the whole law, though, of course, the 
transgressor of the whole law will be more 
severely punished, than the offender in one 
point. 

4. To Titus, III-10, St. Paul commands say¬ 
ing : “ A man, who is a heretic, after the first 
and second admonition reject. Heretics are 
those who, in one or more points, obstinately 
deviate from the religion of Christ, and St. 
Paul requires of Titus to admonish such of 
their errors, and to require them to return to 
the path of truth, and in case of their refusal, 
to reject them from the communion of the 
faithful. For Chris! the Eternal Truth, will 
never admit to the treasures of His saving 
merits, such as adhere wilfully and obstinately 
to false doctrine. 


FOURTH LETTER. 


29 


Now my dear friend! I have given you an 
explanation upon the word Religion, and all 
I ask of you in return, is, that you take this 
important subject, upon which your salvation 
will depend, into earnest consideration, to 
show these letters to your parents, friends, and 
ministers, and if you, or they have any ques¬ 
tions, or objections to make concerning them, 
to make them freely. For I assure you, it 
will give me the greatest pleasure to answer 
them. 


Yours Very Truly . 


FIFTH LETTER. 


ON THE CHURCH OF CHRIST. 


Dear Sir : 

As I have written to you some letters on 
the all important subject of Religion, so I will 
now write to you a few on the equally impor¬ 
tant subject of the Church of Christ. 

The Church of Christ is the society of those, 
who believe, profess and observe the religion 
established by Christ. The English word 
“ church” is “ ecclesia” in Latin, which is de¬ 
rived from the Greek word Elclcaleo which 
means to “call out.” Church, therefore, 
means the society of those that are called out. 
Out of what then are the members of the 
Church of Christ called ? Out of the “ world,” 
dead in sin. 

For all men sinned in Adam, as St. Paul 
writes to the Romans, saying : “ By one man 
sin entered into the world, and by sin death, 
and so death passed upon all men, in whom 
all have sinned,” (Rom. Y-12). Men in 
that state of sin and separation from God, who 



FOURTH LETTER. 


31 


is life eternal, are spiritually dead. Hence it 
is written: “ In Adam all died,” (1 Cor. XV-22) 
and in that debased, dead condition, they are 
called the “ world,” (John XV-19), because 
they are not in union with God, and have no 
claims to the inheritance of the eternal king¬ 
dom of heaven. 

But God took pity on fallen man, and the 
second person of the Blessed Trinity, God the 
Son, chose to become man and to suffer for 
mankind, and to offer to His heavenly Father 
that satisfaction for sin, which men could not 
offer, and so to raise them again from that de¬ 
based, dead condition of the “world,” into 
which sin had cast them, and to reunite them 
again with God, and bring them to that ever¬ 
lasting happiness, for which they had been 
created. 

To accomplish this happy design, Christ, 

1. Called together twelve disciples, {Matt. X- 
1), and formed them into a corporation of min¬ 
isters, which was to exist to the end of the 
world, as He said: “ Behold I am with you all 
days even to the consummation of the world,” 
{Matt. XXVIII-20). 

2. He taught them the mode of worship¬ 
ing God to be practised under the new dispen¬ 
sation. 


32 LETTERS TO A PROTESTANT FRIEND. 

3. He suffered, and died for mankind, and 
by His sufferings, and death He provided an 
inexhaustible treasure of merits, and graces for 
the salvation of souls. 

4. He instituted seven Sacraments, fountains 
through which the graces merited by Him, are 
applied to human souls, and of which the pro¬ 
phet so beautifully spoke, when he foretold 
to the people of the New Testament: “ you 
shall draw waters (graces) with joy out of the 
Saviour’s fountains,” (Isaias XII- 3). 

5. After His death, and resurrection, Christ 
commanded His Apostles to go, and teach all 
nations, what He Himself had taught them, 
saying to them : 44 Going therefore, teach ye all 
nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost, 
teaching them to observe all things, whatsoever 
I have commanded you, and behold I am with 
you all days even to the consummation of the 
world,” ( Matt. XXVIII- 19, 20). Again: 44 Go 
ye into the whole world, and preach the Gos¬ 
pel to every creature. He that believeth, and 
is baptized, shall be saved, but he that believeth 
not shall be condemned,” (Marie XVI- 15, 16). 
Likewise: 44 Go ! behold I send you, as lambs 
among wolves—he that heareth you, heareth 
Me, and he, that despiseth you, despiseth Me, 


FIFTH LETTER. 


33 


and lie that despiseth Me, despisetli Him that 
sent Me.” {Luke X-3,16.) 

6. From these texts you see, that Christ calls, 
through Ilis Apostles, and their successors, upon 
all nations, {Matt. XXVIII- 19), and every in¬ 
dividual of every nation, {Mark XVI- 15,16), to 
learn, to believe, and to observe the religion, 
which He has established. Now, those who 
follow His call, and learn, believe, profess and 
observe His religion, He calls “His Church,” 
the others, who refuse, or neglect to follow His 
call, He calls the “ world.” 

Thus Christ divides mankind only into two 
parties, “ His Church,” and the “ world.” 
Then He said to His first followers, and members 
of His church, If the “ world” hate you, know 
ye, that it hath hated Me before you. If you 
had been of the “ world,” the “ world,” would 
love its own, but because you are not of the 
“ world,” but I have chosen you out of the 
“ world,” therefore, the “ world ” hateth you, 
{John ATT-19). 

Now,my dear sir! just as those, who pro¬ 
fess and observe the religion established by 
Christ, are the Church of Christ, usually called 
Catholic; so those, who profess the religion 
established by Martin Luther in 1621, are 
the church of Luther (not of Christ) called the 


34 LETTERS TO A PROTESTANT FRIEND. 

Lutheran church; and those who profess the 
religion established by Queen Elizabeth in 
1559, are the church of Queen Elizabeth, (not 
of Christ) usually called the Episcopalian, or 
the church bylaw established; and those, who 
profess the religion established by John Wesley 
in 1721, are the church of John AVesley, (not 
of Christ), called the Methodist church, etc., 
etc. All those churches professing human 
religions, are out of the Church of Christ, and 
consequently belong to the party, which Christ 
calls the “ world.” 

This being understood, you probably ask, 
what relation there exists between Christ and 
His Church. In answer to this question, I say: 
the most intimate one that can be conceived, 
so that Christ Himself compares it to the 
union of a vine with its branches, saying: 44 1 
am the vine, you are the branches. He that 
abideth in Me, and I in him, the same beareth 
much fruit; for without Me you can do nothing. 
If any one abide not in Me, he shall be cast 
forth, as a branch, and shall wither, and they 
shall gather him up, and cast him into the 
fire, and he burneth,” (John XV. 5, 6). 

St. Paul compares it to the union of the head 
with the body, when he says: 44 Christ is the 
head of the body, the Church, who is the be- 


FIFTH LETTER. 


35 


ginning, the first born from the dead,” {Col. I- 
18). tie is the Head of the Church, He is 
the Saviour of His body,” ( Eph . F-23). Know 
ye not, that your bodies are the members of 
Christ,” (1 Cor.VI- 15). “We are members 
of His body, of His fiesh, and of His bones,” 
{Eph. F-30). 

From these texts you see, that Christ, who 
is true God, and true man, is man, the first 
born of those that were dead in sin. He is 
the beginning, and the Head of His Church, 
collected out of all men dead in sin, and the 
Church is His body, and every member of His 
Church, is a member of His body, is of His 
flesh and of His bones. 

Christ, then, as man, is apart of IIis Church, 
being her head, and the Church is a part of 
Christ, being His body. As, then, Christ is 
one with God by His divine nature, so He is 
one with His Church by His human nature, 
and hence He is the connecting link, the 
Mediator between God and His Church, and 
hence He raises the members of His Church 
from that debased, dead condition of the 
“ world,” into which sin had cast them, and 
unites them again with God, who is life eter¬ 
nal. This reunion is beautifully expressed in 


36 LETTERS TO A PROTESTANT FRIEND. 

that touching prayer, which Christ poured 
forth the eve before His passion, saying: 
“ Holy Father! keep them in Thy name, 
whom Thou hast given Me, that they may be 
one, as We also are one . . . and not for them 
only do I pray, but for those also, who through 
their word shall believe in Me, and I in Thee, 
that they also may be one in Us,” (John 
XVII- 11, 20, 21). 

From the foregoing prayer it is evident, 
that out of the Church established by Christ, 
none can be saved. For whoever is not a mem¬ 
ber of it, belongs to the “ world,” (John XV- 
19); he is not raised from that debased dead 
condition, into which sin had cast mankind, 
(1 Cor. XV22), he is not a member of the 
body, of which Christ is the Saviour, ( Eph . V- 
23), he is not a branch of the vine, which is 
Christ, (John X7-5), hence he shall wither, 
and shall be gathered up, and cast into the fire 
to burn, (John XV-S). 

It is not needed, dear sir: that I should tell 
you, that the Homan Catholic Church, is the 
Church established by Christ. All historians 
of note, both Catholic, and Protestant, tell you 
that, and all monuments of Christian antiquity 
confirm their assertions. This truth is again 


FIFTH LETTER. 


37 


so generally known, and admitted, that it 
would be difficult to find one so illiterate, and 
ignorant of history, as not to know that much, 
at least I have found none. 


Your most sincere Friend. 


SIXTH LETTER. 


RULE OF FAITH, OR GUIDE IN RELIGION. 

Dear Sir: 

Having shown to you in my last letter, that 
those constitute the Church of Christ, who be¬ 
lieve, profess, and observe the religion of 
Christ, we have now arrived at another most 
important question, namely: Has Christ pro¬ 
vided a “ rule of faith,” or “ guide,” to lead the 
members of His Church safely upon the strait 
way, (of the religion of Christ), through the 
64 narrow gate,” that leads to life, {Matt. VII- 13, 
14), or has He left people without such a rule, 
or guide \ 

Both Catholics, and Protestants agree, that 
He has provided such a rule, or guide, but 
they disagree upon the question, what that 
rule of faith, or guide is. Protestants contend, 
that the 64 Bible alone ;” interpreted, according 
to each one’s private judgment, is the 44 rule of 
faith, or guide,” in religion, consequently, that 
every one has to read, and study the Bible to 



SIXTH LETTER. 


39 


find out, what lie has to believe, to do, and to 
avoid in order to please God, and merit a part 
with Him in the enjoyments of eternal bliss. 

Catholics assert, that Christ has established 
a corporation of ministers, which is to exist to 
the end of the world, and of which the Apostles 
were the first members. That this corpora¬ 
tion, preserved from error by the Spirit of 
Truth, the Holy Ghost, is the organ, or rule 
by which Christ, the Good Shepherd, calls His 
sheep, and leads them upon the path of Truth 
to life eternal. 

It is evident, that these clashing views can¬ 
not both be correct; one must be false. But 
is there any reason to hope, that a false guide 
will lead men upon the “strait way,” through 
the “ narrow gate, that leadeth to life,” {Matt. 
Y1I- 13,14), surely not! It is, therefore, of the 
very highest and eternal importance, that you 
should earnestly and sincerely consider the sub¬ 
ject of the true guide, or rule of faith. Doing 
so, you will find, that the Protestant view is 
erroneous, but that the Catholic one is correct, 
and true. For I say and will prove : 

1. That Christ did not intend, that His re¬ 
ligion should be learned by reading the Bible, 
and, 

2. That He does not permit people to follow 


40 LETTERS TO A PROTESTANT FRIEND. 

their private judgment, in matters of religion. 

To show you a few out of the many proofs 
for these assertions, I might simply refer you 
to what I have written to Rev. L. Goldsbo- 
rough, in the Pamphlet entitled “ The Catholic 
Church and the Roman Catholic Church .” But 
as I wish you to preserve these letters, as a 
mark of my respect and friendship for you, and to 
to read them over sometimes occasionally, after I 
shall long since have departed into the region 
of eternity, into which the irresistible stream 
of time is carrying us rapidly, I will state 
them here more fully, adding one, or two more. 
In this present letter, however, I shall only 
show, that Christ did not intend His religion 
to be learned by reading the Bible. For be¬ 
cause, 

1. For Christians the New Testament is cer¬ 
tainly the most important portion of the Bible. 
If then Christ had intended, that His religion 
should be learned by reading the Bible, or what 
is the same, that the 46 Bible alone,” should be 
our 44 rule of faithHe would either have 
written the New Testament Himself, or would 
have commanded one of His disciples to write 
it, but He did neither the one, nor the other. 
We read indeed, {John T7//-6, 8), that on a 
certain occasion, in answer to a question made 


SIXTH LETTER. 


41 


to Him by the Scribes and Pharisees, Christ 
wrote twice, but not upon paper, or the like, 
but upon the ground; and not with ink, but 
with His finger, thus giving us to understand, 
that it was His intention, that no writings 
should be handed down from Him through the 
lapse of ages. Nor can you, by reading the 
Bible a thousand times over, find, that Christ 
commanded one of His disciples to write down 
His doctrines. Is it not then repugnant to 
reason to maintain that Christ intended the 
Bible to be our rule of faith, and that people 
have to learn Plis religion by reading it ? 

2. It is likewise repugnant to reason, and 
contrary to the wisdom of Christ that He should 
have intended, that people should learn His 
religion by reading the Bible, of which He 
knew, that the most important portion would 
not even exist for many years to come. For 
St. Matthew wrote his gospel six years after 
the ascension of Christ; St Mark ten years; 
St. Luke twenty-four years, and St. John sixty- 
three years after that event. 

Besides this, the art of printing not having 
been invented until the fourteenth century, it 
was wholly impossible down to that period, 
that one out of every thousand could have had 
a copy of the Bible. Is it not then repugnant 


42 LETTERS TO A PROTESTANT FRIEND. 

to reason, and an insult to Christ to admit, that 
He intended, that people should learn His reli¬ 
gion from the “ Bible alone,” of which He 
knew, that for many, many years the most 
important portion would not even exist, and 
that for fourteen hundred years it could not be 
in the hands of one out of every thousand. 

3. Christ did not teach His Apostles all 
they had to know, but left many things to the 
Holy Ghost to teach them. Hence in His last 
discourse He said to them. “I have yet many 
things to say to you, but you cannot bear them 
now. But when the Holy Ghost is come, He 
will teach you all Truth.” (John XVI 11). 
Now where in Scripture are those many things 
found, which the Holy Ghost was to teach 
them l They are things of importance, things 
to be known. Where are they found in the 
Bible % N owhere ! 

4. Again we read in the Acts of the Apostles. 
“ He (Christ) showed Himself alive after His 
passion by many proofs, for forty days appear¬ 
ing to them, (the Apostles), and speaking of 
the kingdom of God,” (Acts 7-3). Now in the 
Gospels we have records only of apparitions of 
five days, and of what He then spoke to them. 
Where then do you find in the Bible, what He 
spake to them during the apparitions of the 
other thirty-five days. Nowhere ! 


SIXTH LETTER. 


43 


5. Christ requires of us certain things, as 
necessary for salvation, without telling us in 
the Bible, how they are to be accomplished. 
For instance, Christ said to Nicodeinus: 
“ Amen, amen, I say to thee, unless a man be 
born again of water, and the Holy Ghost, he 
cannot enter into the kingdom of God,” (John 
///-5). To be born of water, and the Holy 
Ghost, is, therefore, necessary for salvation. 
How then is that to be accomplished ? Where 
does the Bible explain it to us? Nowhere! 
Are you, therefore, born of water, and the Holy 
Ghost? You do not know it, nor do other Pro¬ 
testants know, if they be thus born, or not. 
But, if you, and they are not thus born again, 
it is certain, that neither you, nor any of them 
can enter into the kingdom of God. 

6. Christ says likewise : “ Unless you eat the 
flesh of the Son of Man, and drink His blood, 
you shall not have life in you/’ (John F7-54). 
The life, of which Christ speaks here, is the 
supernatural life,yvhich qualifies men to become 
citizens of heaven, and which is infused into 
man’s soul, when he is “born again of water 
and the Holy Ghost,” (John ///-5). Now, as 
the natural life, which qualifies men to become 
citizens of this natural world, is to be sustained 
by the nourishment, which comes from the 


44 LETTERS TO A PROTESTANT FRIEND. 

earth, so the supernatural life, which fits men 
to become citizens of the kingdom of heaven, 
must be sustained by the nourishment, that 
comes down from heaven, which is Christ 
Himself. Hence He says : “I am the living 
bread, which came down from heaven. If any 
man eat of this bread, he shall live forever, 
and the bread, which I will give, is My flesh 
for the life of the world,” (John F£51, 52). 
“ He that eateth My flesh, and drinketh My 
blood, hath everlasting life, and I will raise 
him up on the last day, {Verse 45). A s the 
living Father has sent Me, and I live by the 
Father, so he that eateth Me, shall also live by 
Me,” ( Verse 58). From these texts you see, that 
to eat the flesh of the Son of Man, and drink 
His blood is necessary to preserve the super¬ 
natural life, which alone fits men for heaven. 
Woe to him, who, at the hour of death arrives 
before the tribunal of Christ, deprived of su¬ 
pernatural life! He shall surely not enter 
into the kingdom of heaven! Where] when? 
and how then can we eat the flesh of the Son 
of Man, and drink His blood? Where does 
the Bible answer these all important ques¬ 
tions ? Nowhere ! Is it not then repugnant to 
reason, and contrary to the infinite wisdom of 
Christ to admit, that He should have intended 


SIXTH LETTER. 


45 


the Bible alone to be our rule of faith, and 
guide in religion, since it does not answer 
those questions of supreme and eternal conse¬ 
quence ! 


Your ObecVt Servant . 


SEVENTH LETTER. 


CHRIST DOES NOT ADMIT PRIVATE JUDGMENT IN 
RELIGION. 


Dear Sir : 

In my last letter I have shown, that Christ 
did not intend that His religion should be 
learned by reading the Bible, or that the 
“ Bible alone” should be our rule of faith, and 
guide in religion. 

In this letter I will prove, that Christ does 
not permit people to follow their private views 
and judgment in matters of religion. For, 

1. We do not find in Scripture, that Christ 
admits private judgment. He has appointed 
His Church, that is, the teaching portion of 
His Church, the Apostles, and their successors, 
the bishops, as a corporation of teachers, to be 
the judge in religion, and the judgment of 
individuals must be subject to the judgment 
of the Church. Hence He said of individuals : 
“ If one will not hear the Church, let him be 
to thee, as the heathen and publican,” {Matt. 
XVIII- 17.) 



SEVENTH LETTER. 


4T 


2 Private judgment acts in opposition to 
the intention of Christ. For Christ came 
to call by His own voice, His own sheep out 
of all nations into one fold, under one Shep¬ 
herd. Hence He said: “ I am the Good 
Shepherd, I know Mine, and Mine know 
Me . . . and other sheep I have, that are not 
of this fold; them also I must bring, and they 
shall hear My voice, and there shall be One 
fold, and One Shepherd,” ( John XIILlb). 
Whoever then will become a sheep of the Good 
Shepherd, Christ, must hear His voice, and not 
follow his own private judgment. But how 
can we hear His voice \ By hearing His 
Church, through which He speaks. Hence 
He said to His Apostles, when He sent them 
to tench: “ He that heareth you, heareth 
Me,” ( Luke XI6). This voice of the Apostles, 
and their successors, the bishops, is concentra¬ 
ted in the voice of the supreme visible pastor, 
Peter and his successors, the bishops of Rome, 
to whom Christ said: “Feed my lambs, feed 
my sheep,” {John XX£15), etc. And again: 
“ I have prayed for thee, that thy faith fail not, 
and then being once converted, confirm thy 
brethren,” (Lulce XX/7-31,32). The judgment 
of Peter then, and his successors, must confirm 
the judgment of their other Apostles, and their 


48 LETTERS TO A PROTESTANT FRIEND. 

successors, the bishops, and whatever in matters 
of faith and morals, is not thus approved of 
and confirmed, falls to the ground; but what¬ 
ever is thus approved of and confirmed, is the 
doctrine of the Church to be believed, and ob¬ 
served by every individual, and “ he that will 
not hear the Church,” says Christ, “ let him he 
to thee, as a heathen, and a publican,” ( Matt . 
XVIII-11). By this arrangement, Christ, the 
Good Shepherd here calls through Peter, and 
his successors, His sheep out of all nations, 
into the one fold of His Church, under one 
Shepherd. But private judgment divides the 
one fold, and scatters the sheep. Look for 
instance at the once Happily united people of 
England, how deplorably they are divided, 
and subdivided into almost numberless sects ! 
Though the Episcopalian church had been by 
“ law established,” yet the mighty power of 
the land, and all its wealth could not save it 
from crumbling into pieces. And behold, how 
even the small remnant of the church by “ law 
established,” is subdivided into low-church, etc., 
and this crumbling tendency does not belong 
to the Episcopalian church alone, but to all 
the other Protestant denominations. What is 
the cause of all these divisions and subdivisions ? 
Private judgment! this divides the fold, and 


SEVENTH LETTER. 


49 


scatters the sheep. It acts like the wolf* who 
as Christ says: “ scattereth the sheep/’ (John 
X-12). 

But this is not all! Private judgment, acts 
in another way contrary to the intention of 
Christ. For Christ came also to enlighten all 
that sat in darkness, and in the shadow of 
death,” [Luke £69). Hence He said: “ As 

long as I am in the world, I am the light of the 
world,” (John 7X-5). But after His ascen¬ 
sion, the teachers of His church, that is, the 
Apostles and their successors, are the light of 
the world. Hence He said to them: “ Yoil 
are the light of the world,” [Matt. F-14), 
because, he that heareth you, heareth Me,” 
[Luke X-16). Hence, whoever does not hear 
that Church, but follows his private judgment, 
or the private judgment of others, remains in 
“ darkness, and in the shadow of death,” out 
of which Christ came to deliver the world. 
Or can any Protestant tell me, which of those 
divisions is right: are the followers of Hr. 
Pusey, right, who teach transubstaptiation, Beal 
Presence, confession of sins to a priest, Purga¬ 
tory, Veneration of Saints, etc., or are the 
High-churchmen right in rejecting most of 
those doctrines, or the low churchmen in re- 
5 


50 LETTERS TO A PROTESTANT FRIEND. 

jecting all of them 1 Not one is able to decide ! 
and does not this plainly show, that they 
are all actually sitting yet in the darkness and 
shadow of death. 

4. But the above are not the only evil con¬ 
sequences of private judgment. It has yet 
another, and most pernicious and deplorable 
one, namely, that they, who follow it, have no 
faith, but mere opinions. For to have faith in 
Christ means to believe the doctrines, which 
He has taught. But before one can believe, 
what Christ has taught, he must know, what 
He has taught. But Protestants in general 
do not know, what Christ has taught. For 
they contradict each other in declaring what 
He has taught, and do not know, whose opin¬ 
ion is right, consequently they do not know, 
what Christ really taught. Hence they can¬ 
not believe Him, and hence they cannot have 
faith. But “ without faith it is impossible to 
please God,” ( Heb . X/-6) 64 The just man 

liveth by faith ; but, if he withdraws himself, 
he shall not please my soul,” {Heb. X-38). 
44 He that believeth not, shall be condemned 
(.Mark XVI- 16). Who does not see, then, the 
dreadful consequences of private judgment ? 
Besides its being unscriptural, those who follow 
it, are not sheep of the Good Shepherd, Christ, 


SEVENTH LETTER. 


51 


because they do not hear His voice,” (John 
.X-14, 15). They are sitting yet in darkness, 
and in the shadow of death,” out of which 
Christ came to deliver the world, {Luke /-79); 
they have no faith, consequently they “cannot 
please God,” {Heb. X/-6) but without having 
pleased God in this life, certainly none will 
enter into the kingdom of heaven in the life 
to come ! 


Yours , Most Sincerely. 



EIGHTH LETTER. 

CHRIST HIMSELF, THROUGH THE CORPORATION OF 
HIS MINISTERS, IS OUR RULE AND GUIDE IN 
RELIGION. 

Hear Sir : 

I have shown in my last two letters, that 
Christ did not intend the Bible to be our 
sole rule of faith, and that He does not admit 
private judgment in matters of religion. I now 
propose to show that He Himself, through the 
medium of His Apostles and their successors, 
the bishops, as a “ body, or corporation,” (not 
as individuals), preserved from error, mid kept 
by the Holy Ghost in the knowledge of the 
truth, is our rule of faith, and guide irf matters 
of religion. 

I say, therefore, 

1st. That Christ formed His ; Apostles, and 
their successors, the bishops into a body, or 
corporation of ministers, and did not send them, 
as twelve individuals, but as a body, or corpo¬ 
ration, which, by the succession of new mem¬ 
bers, is to exist to the end of the world. The 
truth of this assertion follows from the words 
of Christ Himself, who said to them: “ Going, 

o’ 


EIGHTH LETTER. 


53 


teach ye all nations, baptizing them in the 
name of the Father, and of the Son, and of 
the Holy Ghost, teaching them to observe all 
things, whatsoever I have commanded you, and 
behold! I am with you all days, even to the 
consummation of the world,” {Matt. XXVIII- 
19, 20.) From this passage it is obvious, that 
Christ speaks to the Apostles, not as to indi¬ 
viduals, but as to a corporation, which, by the 
succession of new members, is to exist to the 
end of the world. For how could He other¬ 
wise have told them to go and teach all nations, 
knowing, as He did, that it was impossible for 
twelve men to do it, especially since in a few 
years, most of them had to die for the faith. 
And the words: “ behold I am with you all 
days, even to the consummation of the world,” 
do they not also plainly show, that He spoke 
to them, not as to individuals, but as to a 
body, which, by a continual succession of new 
members, is to exist to the end of the world. 
For He certainly did not mean that He would 
be with the Apostles to the end of the world, 
but with their successors, united to the Apos¬ 
tles, as members of one, and the same body of 
ministers. 

In St. Mark {XVI- 15, 16), we read also, that 
Christ said to the Apostles: “ Go ye into the 


54 LETTERS TO A PROTESTANT FRIEND. 

whole world, and preach the gospel to every 
creature. He that believeth, and is baptized 
shall be saved, but he that believeth not, shall 
be condemned.” This was again a command, 
which the Apostles themselves could not have 
fulfilled. For the whole world had not been dis¬ 
covered at that time. The Apostles knew noth¬ 
ing of America, nothing of Australia, nothing 
of Japan, nothing of hundreds of islands, and 
other parts of the world, discovered since that 
time. How then could they have gone into the 
whole world'? And suppose even, that the 
whole world had been discovered at that time, 
liow could twelve men, and most of them ad¬ 
vanced in years, have gone into the whole 
world, and preached the gospel to every crea¬ 
ture ; that is, to every human being ? It is evi¬ 
dent, then, that Christ gave that command to 
the Apostles, as to a “body” of ministers, 
which by a continual succession of new mem¬ 
bers, is to be kept up till all countries and 
islands will be discovered, and all nations, and 
tribes, and tongues, and people, will have the 
gospel preached to them. 

Accordingly St. Paul assures us, that Christ 
will keep up the succession of ministers in His 
Church, until all, who ever will embrace the 
faith, shall have embraced it. For he says: 


EIGHTH LETTER. 


55 


“ He (Christ,) gave some Apostles, and some 
Prophets, and other some Evangelists, and 
other some pastors, and doctors for the perfec¬ 
tion of the saints, for the work of the ministry, 
for the edifying of the body of Christ, until we 
all meet in the “ unity of faith,” (Epli. IV- 11,- 
12,13). 

The obvious sense of this passage is, that 
Christ, from the beginning, intended to keep 
up the succession of ministers by calling con¬ 
tinually new members into their body, or cor¬ 
poration, to perform the various ministerial 
offices, until we all meet in the unity of faith; 
that is, till all, who ever will embrace the true 
faith, shall have done so. 

From the above passages, it is plain, that 
Christ established in His church a corporation 
of ministers, which is to the end of the world, 
of which the Apostles were the first members, 
and consequently, whatever commands, powers 
and privileges, He gave to them, were intended 
not only for the Apostles alone, but also for 
all the succeeding members of the corporation 
to the end of time. 

I say now: 

2d. That, as every well organized civil so¬ 
ciety, body, or corporation, must have a head, 
or president, so the body of the ministers of 


56 LETTERS TO A PROTESTANT FRIEND. 

the Church of Christ, must have a Head, or 
president. Whilst Christ was visibly upon 
earth, He was, of course, Himself the visible 
Hqad of His Church, which He sometimes 
compares to a house, at other times to a flock, 
and often to a kingdom. But because He in¬ 
tended to withdraw His visible presence from 
His Church {John-XVI- 16), remaining with 
her only in an invisible manner, and since a visi¬ 
ble house must have a visible foundation, a 
visible flock a visible head pastor, and a vis¬ 
ible kingdom, a visible chief ruler, He chose 
Simon, the son of Jonas, one of the Apostles, 
to be the visible foundation, the visible Head 
pastor, and the visible chief ruler of His church. 
For, 

1. Christ comparing His Church to a house, 
into which those are gathered, that come out 
of the “ world,” and follow Him, and which 
St. Paul calls the “ House of the living God,” 
(1 Tim. Ill- 15); made Simon, the son of Jonas, 
the visible foundation of His visible House, the 
Church. Hence at His first interview with 
him, Christ said to him: 64 Thou art Simon, 
the Son of Jonas, thou shalt be called Cephas, 
which is, by interpretation, Peter (a rock) 
{John I- 42). 

Accordingly on a certain occasion, Christ 


EIGHTH LETTER. 


57 


said to Simon : “ Thou art Peter (a rock), and 
upon this rock I will build my Church, and the 
gates of hell shall not prevail against it,” {Matt. 
XVI- 18). “For a wise man,” He said, 
“ built his house upon a rock, and the rain 
fell, and the floods came, and the winds blew, 
and beat upon that house, and it fell not, be¬ 
cause it was founded upon a rock,” {Matt. 
VII- 24, 25). But Christ is a wise man, hence 
He built His church, the “ house of the living 
God,” upon a rock. He chose Simon, the son 
of Jonas, to be the rock, the visible founda¬ 
tion of His visible Church. This Simon, Christ 
made a rock in faith by praying for him, that 
his faith might not fail, and that through his 
firmness in the true faith, all his brethren, that 
is, the whole Church of Christ, might be con¬ 
firmed in faith. For Christ said to Simon: 
“ Simon ! Simon ! behold Satan has desired to 
have you, that he may sift you, as wheat, but I 
have prayed for thee , that thy faith fail not, 
and thou being once converted confirm thy 
brethren,” {Luke XXII-%\, 32). 

2. Christ comparing His church to a flock 
of sheep, {John JT-14,15,16) to be nourished by 
the word of God, {Matt. IV- 4), and by Himself, 
who said: “ I am the living bread, which came 
down from heaven; if a man eat of this bread, 


58 LETTERS TO A PROTESTANT FRIEND. 

he shall live for ever, and the bread, which I 
will give, is My flesh for the life of the world,” 
(John F/-51, 52), made Simon the visible head 
pastor of His visible flock, saying to him: 
“Feed My lambs, feed My sheep,” (John XXI- 
15, etc .) Interpreters of Holy Scripture tell us, 
that by lambs the laity are understood, and by 
sheep the clergy, and that Christ commanding 
Simon to feed both, made him the visible chief 
pastor of His entire flock. 

3. Christ comparing His Church to a king¬ 
dom (Matt. IX- 35), in which His laws, brought 
from heaven, are observed, made Simon the 
supreme visible ruler of His visible kingdom; 
saying to him: “ I will give to thee the keys 
(emblem of power) of the kingdom of heaven, 
and whatsoever thou shalt bind upon earth, 
shall be bound also in heaven, and whatsoever 
thou shalt loose upon earth, shall be loosed also 
in heaven,” (Matt. XFZ-19). 

Every one will easily understand, that, when 
Christ said to Peter: “ Whatsoever thou shalt 
bind upon earth, shall be bound also in heaven,” 
etc. He meant, that whatever laws and regu¬ 
lations, touching discipline (for the doctrines 
being from Christ, Matt. XXVIII-19, 20, and 
the Holy Ghost, John XVI-12, 13, are un¬ 
changeable,) he would make upon earth they 


EIGHTH LETTER. 


59 


should be confirmed in heaven. Hence it is, 
that the decrees of ecclesiastical councils, as the 
Plenary Council of Baltimore, for instance, have 
to be sent to Pome, and laid before the successor 
of St. Peter to be approved, or rejected, and 
whatever is approved by him, is approved in 
heaven, and becomes a law; but whatever is 
rejected by him, is rejected also in heaven, and 
falls to the ground. 

From the above you see, that Christ made 
Simon Peter the visible rock in faith, and the 
foundation of His Church, to sustain all in the 
true faith, who cling to him; the visible head 
pastor of His entire flock; and the visible 
chief ruler of His kingdom upon earth. Peter, 
and his successors, the bishops of Home, are, 
therefore, the visible heads, or presidents of the 
Church of Christ, having supreme spiritual 
charge over all the faithful clergy, and laity, 
consequently they are properly called Popes. 
For Pope comes from the Latin “ Pater 
Patrum,” which means (spiritual) Father of 
the (spiritual) Fathers (of the faithful). By 
abbreviation written : “ Papa ” in Latin, Pope 
in English. Pope, therefore, means spiritual 
father of all the faithful, both clergy and laity. 

Your ObetVt Servant. 


NINTH LETTER. 


THE CORPORATION OF CHRIST’S MINISTERS ARE 

PRESERYED FROM ERROR BY THE HOLY GHOST. 

Dear Sir : 

Having shown in my last letter: 

1. That Christ has established a corporation 
of teachers in His church, which by a contin¬ 
ual succession of new members is to exist to 
the end the world, and 

2. That He made that corporation an or¬ 
ganized body, giving it a visible head, or presi¬ 
dent, whilst He Himself remains the invisible 
one. I say now 

3. That the Holy Ghost, the spirit of Truth, 
is given to that body of teachers for two purpo¬ 
ses, viz: 

1. To teach them those many things, which 
Christ had not taught them, because they were 
unable to bear them, before they had received 
the Holy Ghost. Hence Christ said to them 
in His last discourse: “ I have yet many things 
to say to you, but you cannot bear them now. 



NINTH LETTER. 


61 


But when the Holy Ghost is come, He will 
teach you all Truth,” (John XVI-V2). 

2. He is given to them to abide with them 
for ever, and to remind them of all things, 
whatever Christ Himself had taught them. 
Hence He also said to them: “ I will ask the 
Father, and He shall give you another Para¬ 
clete, that He may abide with you for ever, the 
Spirit of Truth,” . . . and the Paraclete, the 
Holy Ghost, whom the Father will send in my 
name, He will teach you all things, and bring 
all things to your mind, whatsoever I shall 
have said to you,” (John XIV- 16, 26). 

You see, therefore, that the Holy Ghost is 
given to the corporation of Christ’s ministers, to 
abide with them for ever, to teach them all things 
and to remind them of all things, whatever Christ 
Himself had taught them, consequently to ena¬ 
ble them to know, and to teach the Truth of 
God at all times even to the end of the world. 

Hence it is, that, when the Holy Ghost de¬ 
scended upon the Apostles on Pentecost, He 
did so under the appearance of tongues of fire, 
as it is written: “And there appeared to them 
parted tongues, as it were of fire, and it sat 
upon every one of them,” (Acts II- 2, 3). The 
Holy Ghost descended in the shape of tongues 
6 


62 LETTERS TO A PROTESTANT FRIEND. 

to signify, that, as tlie tongue enables men to 
speak at all, so He enables the corporation of 
Christs ministers, to speak the Truth of God. 
He descended under the image of fire to sig¬ 
nify, that, as fire gives light, so He came to 
enlighten them, in order that they, as the 
teachers of all nations, might not themselves be 
“blind, and leaders of the blind,” by which 
both fall into the pit,” {Matt. XFI4) but en¬ 
lightened, and become the “light of the 
world,” {Matt. FI4), so that those, who hear 
them, and believe, are no longer “ sitting in 
darkness, and in the shadow of death,” {Luke 
1-19), but are “ the children of light,” {John 
XII- 36). This being understood, I say now, 
3. That this corporation of teachers, pre¬ 
served from error by the Holy Ghost, the 
Spirit of Truth, is the organ through which 
Christ the Good Shepherd calls His sheep out 
of every nation and generation, into the one 
fold of His church, which is “ His body, and 
of which He is the Saviour,” {Eph. F-23), the 
Beginning, and the Head,” (Co?. 7-16). Hence 
He said: “ I am the Good Shepherd, I know 
Mine, and Mine know Me . . . and other 
sheep I have, that are not of this fold, them 
also I must bring, and they shall hear My 
voice, and there shall be one fold, and one 


NINTH LETTER. 


63 


Shepherd,” (John X-16). Whoever then 
wishes to be a sheep of the Good Shepherd, 
Christ, must hear His voice, and follow it'? 
But how can we hear Ilis voice ? By hearing 
His church, that is, the body of His ministers, 
through whom He speaks to individuals. 
Hence He said to them: “ Go ! behold I send 
you, as lambs among wolves ... he that 
heareth you, heareth Me, and he that despi- 
seth you, (will not hear you), despiseth Me, 
and He that despiseth Me, despiseth Him that 
sent Me,” ( Lu7ce X-3, 16). 

This body, or corporation of ministers, 
through which the Good Shepherd calls His 
sheep, He commanded to go and teach all 
nations, saying to them: “ Going, therefore, 
teach ye all nations, baptizing them in the 
name of the Father, and of the Son, and of the 
Holy Ghost, teaching them to observe all 
things, whatsoever I shall have commanded 
you, and behold I am with you all days, even 
to the consummation of the world,” ( Matt . 
XXVIII- 19, 20). -And not only are they the 
teachers of all nations, but also of every indi¬ 
vidual of every nation, high and low, wise and 
unwise, learned and illiterate, without excep¬ 
tion. Hence Christ said also to them: “ Go 
ye into the whole world, and preach the Gos- 


64 LETTERS TO A PROTESTANT FRIEND. 

pel to every creature. He that believeth, and 
is baptized shall be saved, but he that believ¬ 
eth not, shall be condemned,” (Mark XVI- 
15, 16). 

Christ, therefore, requires of every human 
being, without exception, to hear, and believe 
the teachings of His Church, through which 
He speaks. He does not allow any individual 
let him be even a priest or bishop, to 
take the doctrines of His Church, before the 
tribunal of his own private judgment, to exam¬ 
ine* if they be true, or not. For by that 
course one would show, that he places more 
confidence in his own human wisdom, than in 
the wisdom and truthfulness of God Himself, 
consequently would exalt Himself u above ” 
God, hence would be prouder even, and 
more wicked, than Lucifer, the prince of 
devils, who said: “I will be like the Most 
High,” (Isaiah X1V-W). What a dishonor 
to Christ! What an insult to the Holy Ghost! 
No wonder that Christ said: “He that will 
not hear the Church, let him.be to thee as a 
heathen and a publican,” {Matt. XVIII17), and 
“ He that believeth not, (the teachings of the 
church), shall be condemned,” (Mark XVI 
15, 16). 

Whosoever, then, wishes to be saved, must 


NINTH LETTER. 


65 


1. Find out the church established by 
Christ, which, according to all historians of 
note, and Christian monuments of antiquity, 
is the Roman Catholic Church.” 

2. He must hear that Church, learning its 
doctrines, because it is Christ, the Good Shep¬ 
herd, who speaks through her. 

3. He must believe those doctrines on the 
authority of Christ, who speaks through His 
Church, and doing so worship God, as Eternal 
Truth, who can neither deceive, nor be de¬ 
ceived. 

4. He must perform the good works which 
Christ required, when He said to His minis¬ 
ters : 46 Teach them to observe all things, what¬ 
soever I have commanded you, {MM. XXVIII- 
20 ). 

This is the plan of salvation laid down by 
Christ; this the straight path, of which the 
prophet so beautifully spoke to the people of 
the Old Testament saying: “Take courage, 
and fear not . . . God Himself will come, and 
will save you . . . and a path, and a way shall 
be there, and this shall be unto you a straight 
path, so that fools shall not err therein,” 
(Isaiah XZXF-48). And why shall not even 
fools err therein'? Because they are guided by 
the leading voice of the Good Shepherd. But 


66 LETTERS TO A PROTESTANT FRIEND. 

woe to them, that do not heed that voice, but 
follow their private views, and judgment! All 
their life long, they are “ tossed to and fro 
and carried about with every wind of doctrine,” 
( Ejph . IV- 14), and when finally worn out with 
doubts, uncertainties, and perplexities, they 
arrive at the brink of death, they have to 
take the fatal leap into a more doubtful, darker, 
and threatening eternity! 

Your Most Sincere Friend . 


TENTH LETTER. 


THE CHURCH OP CHRIST IS CATHOLIC, ROMAN 
CATHOLIC AND PERSECUTED. 

Dear Sir: 

After what I have written to you regarding 
the Church of Christ, it remains, that I should 
answer the following questions: 

1. Why is it called Catholic 1 

2. Why Roman Catholic 1 . 

3. Why is it always more or less opposed, 
protested against and persecuted ] 

1. Catholic (in Greek) means universal, (in 
English) Catholic Church, therefore means a 
universal Church,—that is, a Church for all 
men. A Church, into which according to the 
will of God, all ought to come. For, as the 
heavenly Father created all men to enjoy eter¬ 
nal happiness with Him in the abode of bliss, 
and as Christ died for all, (2 Cor. F-15), so He 
wants all nations, ( Matt . XXVIII- 19), and every 
individual of every nation, {Mark XVI- 15,16), 



68 LETTERS TO A PROTESTANT FRIEND. 

even to the end of time, {Matt. XXVI11 19,20), 
to come out of the “ world,” {John XF-19), in¬ 
to His body, the Church, that he may apply to 
their souls His saving merits, raise them from 
the debased, dead condition of sin, (1 Cor.XV- 
22); make them members of His body, of 
which he is the Saviour, {Eph. F-23); branches 
of Himself, who is the vine, {John XV-5) ; that 
they may not wither, and be gathered up and 
cast into the fire to burn {John XF-)6. 

It is for this reason, that Pie commanded 
His Apostles to go into the whole world, to 
teach all nations, and to preach the gospel to 
every creature. “ For He will have all men 
to be saved, and to come to the knowledge of 
the Truth,” ( Tim. IIA). Nor can the Church 
of God be otherwise, than “ Catholic.” For 
how could God in His infinite love and good¬ 
ness create immortal souls, except for eternal 
happiness 1 But to enjoy eternal happiness to 
its full extent, is it not necessary, that it should 
have been merited through Christ 1 But how can 
one merit it, but by doing the will of God, laid 
down in His religion 1 But where is His religion 
found, except in His Church 1 It is, therefore, 
necessary that Christ should call every human 
being into His Church, there to find His reli¬ 
gion, there to learn it, there to practice it, and 


TENTH LETTER. 


69 


doing so to serve God, and to merit to hear at 
the end of his life, those blessed words : 44 well 
done, good and faithful servant, because thou 
hast been faithful over a few things, I will place 
thee over many things: enter thou into the 
joy of thy Lord.” (Matt. XXV-21). 

Hence the Apostles called the Church 
“ Catholic,” as you know from their Creed, 
where we are required to “ believe in the Holy 
Catholic Church,” to indicate by the very title 
of it, that they do not call people to the Church 
of an earthly or national king, or emperor, or 
some other mere man, but to the Church of 
the “ King of kings, and Lord of lords,” (1 Tim- 
VI- 15), to 44 whom all power is given in heaven, 
and upon earth, (Matt. XXVIII- 18), consequent¬ 
ly, who alone has the right and power of pre¬ 
scribing to all nations, and to every individual 
of them, the rule of conduct and mode of di¬ 
vine worship. 

2. The Church of Christ, is secondly, called 
46 Catholic,” because it is 44 universal,” as to 
time, that is, it is to exist from the time of 
Christ, who is the beginning, and the Head of 
it, (Col. A18), 44 all days even to the consum¬ 
mation of the world,” (Matt. XXF///-20), 
whilst the Protestant churches, as all historians 
tell us, sprang up successively since the 18th 


70 LETTERS TO A PROTESTANT FRIEND. 

of June, 1520, of which many, however, have 
already passed out of existence, as you may see 
from the Dictionary of Religions, and the rest 
appear to intend to follow their example, turn¬ 
ing infidels or becoming Catholics. For those 
of them who are well informed, and willing to 
serve their God and Creator, enter the Catholic 
Church, the others drift gradually away into 
the chaos of infidelity. 

But the Catholic Church headed by Christ, 
(Coll- 18), the “Lion of the tribe of Juda,” 
[Ajpoc. 1-5), is now as active, vigorous and 
strong in faith, as ever it was. If you read the 
annals of the propagation of the faith, you will 
find, that its missionaries, leaving their native 
countries in crowds, penetrate to the remotest 
corners of the earth, fearlessly exposing them¬ 
selves to tortures and death. China and Corea, 
count their martyrs by the thousands, who 
in the present century have shed their blood 
and sacrificed their lives for the profession of 
the Faith. 

But why do I draw your attention to the ac¬ 
tivity, vigor and faith of Catholics in distant 
countries \ You cannot have failed to read the 
praises and admirations Protestant officers have 
during the late war lavished upon Catholic 
army chaplains, and sisters of charity, for their 


TENTH LETTER. 


71 


courage and self-sacrificing devotion, exhibited 
in hospitals, and upon battle-fields, whilst Pro¬ 
testant chaplains, are said to have generally 
tried to keep at a considerable distance from 
danger. 

2. Coming to the question, why the Catholic 
Church is called “ Roman Catholic,” calls to 
mind, that Simon Peter, whom Christ made the 
“ visible foundation of His Church,” (Matt.XIV- 
18); the “visible head pastor,” (John XXI- 
15), and the “visible chief ruler” of His King¬ 
dom, (MattXIV- 19), established his episcopal 
See in Home, as the most ancient ecclesiastical 
writers tell us, and his successors in office have 
always been the bishops of Rome. Hence the 
Christians looked from the beginning to Rome, 
as the centre of Catholic unity, where the “ vis¬ 
ible foundation,” the “ visible head pastor,” 
and the “ visible chief ruler,” of the Kingdom 
of Christ resided. Hence St. Paul wrote to 
the Christians in Rome, saying : “ First, 1 give 
thanks to my God, through Jesus Christ, for 
you all, because your faith is spoken of in the 
whole world, (Rome 1-8). St. Paul, therefore, 
though he had the same Christian faith with 
Romans, does not say : “ our faith,” and “ your 
faith,” the Roman faith is spoken of in the 
whole world, because all Christians scattered 


72 LETTERS TO A PROTESTANT FRIEND. 

through the whole world, looked to Rome, as 
the centre of Christian faith, and for the same 
reason the Catholic Church has often been, as 
now, and ever will be called “ Roman Catholic 
' Church.” 

And tell me, was not Rome the most proper 
place in the world for the centre and head¬ 
quarters of Christianity l For do not all his¬ 
torians tell us, that at the coming of Christ, 
Rome was the metropolis of the world ; the 
centre of idolatry, of which Satan was the 
prince, ( Eph . II- 2) 'l But did not Christ 
come to conquer and cast out that prince, 
(John XII- 31)1 and to teach and introduce 
the worship of the one, and only God among 
all nations % Then to show His complete 
victory over Satan, was it not proper, that 
Christ should establish the centre of His Church, 
which is His kingdom, upon the very ruins of 
the centre of idolatry, which is the kingdom of 
Satan 1 

The addition then of the term “ Roman” to 
“ Catholic,” is an everlasting proclamation of 
the glorious, and complete victory, and triumph 
of Christ over the kingdom of Satan foretold by 
God in the earthly paradise, (Gen.Ill- 15). As 
therefore, the Church of Christ is necessarily 


TENTH LETTER. 


73 


Catholic, so it is most properly “ Roman 
Catholic.” 

3. It remains, that I should answer the ques¬ 
tion : why is it, that the Catholic Church is 
protested against, and always more, or less per¬ 
secuted X The reason is, because she is the 
Church of Christ, whose members are destined 
to wear the “ never fading crown” of eternal 
life, (1 Peter VA). But surely without op¬ 
position there can be no combat, without 
combat no victory, and without victory no 
crown. Hence we read, that after St. Paul 
had suffered all kinds of “ tribulations, combats, 
fears,” (2 Cor. VILA ), “prisons, stripes, above 
measure,” etc., etc., (2 Cor. XI- 25, etc'), ap¬ 
proaching the end of this life, he said, “ I have 
fought a good fight, I have finished my course, 
I have kept the faith, as to the rest there is 
laid up for me a crown of justice, which the 
Lord, the just judge, will render to me in that 
day,” (2Tim. /F-7,8), and St. James, says: 
“ Blessed is the man, that endureth temptation, 
for when he has been proved, he shall receive 
the crown of life, which God has promised to 
them, that love Him.” (James i-12). 

To be protested against, and persecuted 
is, therefore, a great blessing, because it leads 
7 


74 LETTERS TO A PROTESTANT FRIEND. 

to combat, combat to victory, and victory to 
the crown of eternal glory. Hence Christ said 
to His disciples : “Blessed are they, who suffer 
persecution for justice sake; for theirs is the 
kingdom of heaven. Blessed are ye, when they 
shall revile you, and persecute you, and speak 
all, that is evil, against you, untruly for My sake, 
be glad, and rejoice, for your reward is very 
great in heaven,” {Matt. F-10, etc). 

You ask perhaps, what is the original root, 
or cause of all those oppositions and persecu¬ 
tions \ I answer: the pride and wickedness 
of Satan. For when God, after creating the 
celestial spirits, prescribed to them, in what 
manner they should worship Him, Lucifer, 
and one third of the other spirits, protested 
against doing so. Upon this protest of Luci¬ 
fer, and his followers, the celestial spirits divi¬ 
ded themselves into two parties, one being for 
worshiping God, as He required it, the others 
against it, and they fought against each other, 
as it is written : “ and there was a great bat¬ 
tle in heaven, Michael and his angels fought 
with the dragon, and the dragon fought, and 
his angels, and they prevailed not, neither was 
there peace found any more in heaven, and that 
great dragon was cast out, that old serpent, who 
is called the devil, and Satan, who seduceth 


TENTH LETTER. 


75 


the whole world, and he was cast unto the 
earth and his angels were thrown down with 
him,” ( Apoc. XII- 7, 8, 9). Of this fall of the 
angels, St. Peter says: “ God spared not the 

angels, that sinned, but having cast them down 
into the place of torments, delivered them into 
the chains of hell to be tormented, to be reser¬ 
ved unto judgment,” (2 Peter II- 4), and Christ 
Himself says: “ I saw Satan, as lightning fall¬ 
ing from heaven,” {Luke A-18). 

When cast out of heaven, the evil spirits did 
not cease to oppose, and to protest against 
obeying the laws of God. Hence when God 
commanded Adam and Eve, not to eat of the 
tree, that stood in the midst of paradise, lest 
perhaps they should die, {Gen. Ill- 3), Satan 
persuaded them, that they would not die, if 
they would eat thereof, but that their eyes 
would be opened, and that they would be like 
gods, knowing good, and evil, (Verse 4, 5). 
Thus Satan caused Adam, and Eve to eat of the 
forbidden fruit, to commit sin, in which, (the 
Mother of Jesus excepted), all men have sinned, 
{Rom. F-12), and lost the title to the eternal 
kingdom of heaven, into which nothing de¬ 
filed can enter,” {Apoc. XXI- 27). 

But Christ came to oppose the work of 
Satan, and to save by “His blood,” (1 Peter /- 


76 LETTERS TO A PROTESTANT FRIEND. 

18), out of the general ruin, as many, as are 
willing to worship God in the manner He Him¬ 
self prescribed in His religion. But the evil 
spirits are always hard at work to keep as many, 
as they can from the observance of the religion 
of Christ. Hence St. Peter admonishes the 
faithful saying: “ Be sober, and watch: be¬ 
cause your adversary, the devil, as a roaring 
lion goeth about, seeking whom he may de¬ 
vour, whom resist ye strong in faith,”(l Peter 
F-8, 9). That the evil spirits urged Martin 
Luther to protest against the Catholic Church, 
and the sacrifice of the mass, etc., after he had 
been excommunicated from her, is plain from his 
own works. For in his 7th vol. Witt. p. 228, 
he says: “Being awakened at midnight, the 
devil began to dispute with me according to 
custom, but with so deep, and powerful a tone 
of voice, that a cold sweat began to ooze from 
every pore, and my heart to beat; and after a 
long dispute, he got the upper hand of me.” 
In another volume called Table Talk, page 263, 
he says : “ I have a pair of marvellous devils, 
learned, and solid divines in the university be¬ 
low, who continually attend me,” etc., etc. 

As, therefore, Satan protested against wor¬ 
shiping God in Heaven, seducing a part of the 
spirits to do the same, so he opposes Christ, and 


TENTH LETTER. 


77 


Ilis Church on earth, drawing a part of man¬ 
kind from the true worship of God. Christ 
calls His party His Church, the others He 
calls the “ world.” Satan, and his party, the 
“ world,” are continually making war upon, 
and persecuting Christ’s Church. Hence Christ 
foretold toHis disciples saying: “If the tvorld 
hate you, know ye, that it hated Me before you. 
If you had been of the world , the world 
would love its own. But because you are not 
of the world , but I have chosen you out 
of the icorldy therefore the world hateth you. 
Remember the word, that I said to you: the 
servant is not greater, than his master. If 
they have persecuted Me, they will also perse¬ 
cute you,” {John XF-18, 19, 20). 

History shows plainly, that, according to 
this prophecy of Christ, the Catholic Church 
has been continually more or less opposed, pro¬ 
tested against, and persecuted from the days 
of the Apostles to the present time, and it will 
continue to be opposed, and persecuted to the 
end of the world, when Christ will come from 
heaven to put an end to the contest by separa¬ 
ting the two parties from each other, and tak¬ 
ing His party up to heaven to celebrate with 
Him, in His glorious kingdom, the eternal 
triumph over His, and their enemies, and per- 


78 LETTERS TO A PROTESTANT FRIEND. 

secutors, but casting Satan’s party down to hell, 
as He Himself tells us, saying: “ When the 
Son of Man shall come in His Majesty, and all 
the angels with Him, then shall He sit upon the 
seat of His Majesty, and all nations shall be 
gathered together before Him, andHe will sepa¬ 
rate them one from another, as a shepherd 
separateth the sheep from the goats, and He 
shall set the sheep on His right hand, but the 
goats on His left. Then will the King say to 
them, that shall be on His right hand: come ye 
blessed of my Father, possess the kingdom pre¬ 
pared for you from the foundation of the 
“ world,” {Matt. XXF-34). Then will He say 
to them also, that shall be on His left hand: 
Depart from Me, ye cursed into everlasting fire, 
which was prepared for the devil, and his 
angels, (y. 41),. . . and these shall go into ever¬ 
lasting punishment, but the just into life ever¬ 
lasting, (v. 46). 


Your most sincere Friend. 


ELEVENTH LETTER. 


DUTY OF WORSHIPING GOD, AS ETERNAL TRUTH. 

Dear Sir :— 

Having shown to you in the foregoing 
letters, 

1. That the Catholic religion is the “strait 
way, and the narrow gate, that leads to life 
eternal,” {Matt. YII- 13, 14), and, 

2. That the Apostles, and their Successor 
the Bishops of the Catholic Church, as a body 
or corporation of ministers, are the divinely 
appointed organ, through which Christ, the 
Good Shepherd, calls His sheep out of every 
nation, and generation, leading them upon the 
strait way through the narrow gate into life 
eternal: we come now to the consideration of 
the doctrines of Christ in particular, which 
mark out that precise way, which we have to 
follow in order to reach eternal life. 

I might here merely refer you to leading 
Catholic books, in which you find everything 
to be known, believed and practised, in order 
to obtain salvation; but as bad roads keep me 



80 LETTERS TO A PROTESTANT FRIEND. 

at home just now, I do not see, in what manner 
I could spend this time more usefully, and 
agreeably, than by writing to you some more 
letters upon the subject of religion. 

As stated in my first letter, religion imposes 
four duties upon us, namely: 

1. To worship God, as Eternal Truth; 

2. To worship Him, as Our Master; 

3. To worship Him, as the Creator, 
Owner, and Sovereign Lord of us, and of all 
things He has created, and 

4. That we may perform these acts of 
divine worship in a manner acceptable to the 
Sovereign Majesty of the Most High, we must 
receive the holy sacraments, which Christ has 
established for the sanctification of our souls. 
In this letter I shall treat of the duty of, 

1. Worshiping God, as Eternal Truth. That 
God is Eternal Truth, who neither can deceive 
nor be deceived, will be admitted by all men 
of sound intellect; and that God requires us 
to worship Him as Eternal Truth, is also evi¬ 
dent to every intelligent mind. The question, 
therefore, follow^, how is it to be done ? How 
can we perform that first Christian duty X It 
is done by admitting, and believing as infalli¬ 
bly true the doctrines of religion, and believ¬ 
ing them upon no other grounds whatever, 


ELEVENTH LETTER. 


81 


but the veracity of God, who speaks to us in¬ 
dividuals through the organ of His Church, the 
Apostles, and their successors the bishops, as a 
corporation of teachers. 

It is for this reason, that, as long, as we are 
in this world, where we have to worship God, 
as Eternal Truth, He keeps our understanding 
limited, that we may not by it comprehend the 
truth of the mysteries of religion, because He 
wants us to admit, and believe them upon no 
other ground whatsoever, than His word, 
which He communicates to us individuals 
through the organ of His Church, the Apostles, 
and their successors, the bishops, as a body of 
teachers, to whom Christ said: “ Go ye into 
the whole world, and preach the Gospel to 
every creature,” {Mark XF/-15); “He that 
heareth you, heareth Me,” {Lulce A-3, 16.) 
(See 9th letter, paragraph 4). 

Such mysteries are: three persons in one 
God; the divinity of Christ; the immortality 
of man’s soul; original sin, and its evil con¬ 
sequences ; the cleansing of souls from original 
sin by baptism; transubstantiation; the Real 
Presence of Christ in the holy Eucharist; the 
final consummation of the world; the resurrec¬ 
tion of the dead; last judgment; eternal hap- 


82 LETTERS TO A PROTESTANT FRIEND. 

piness of the just in heaven; eternal punish¬ 
ment of the reprobates in hell, etc., etc. 

The truth of all these, and the other mys¬ 
teries of religion, God neither wants us to 
comprehend by our intellect, nor to perceive 
by our senses, until our time of worshiping 
Him, as Eternal Truth will have past, and we 
will have been received into the abode of 
eternal bliss, where we shall see God face to 
face, and in Him, as in a mirror, all truth, past, 
present, and future, as the psalmist says: “ In 
Thy light, we shall see light,” (Psalms XXXV- 
10 ). 

From the foregoing it follows, that out of 
the Catholic Church, people do not worship 
God, as Eternal Truth, because they neither 
hear the church, through which Christ speaks, 
nor do they believe, what He teaches by His 
Church, consequently they do not perform 
their first duty towards God, that of worship¬ 
ing Him, as Eternal Truth. No wonder, that 
Christ says': “ He that will not hear the church, 
let him be to thee, as the heathen, and pub¬ 
lican,” {Matt. XVIII-\1,) and “he that be¬ 
lie veth not shall be condemned,” {Mark XVI- 
15). 


Your ObecVt Servant. 


TWELFTH LETTER. 


OF WORSHIPING GOD, AS OUR MASTER, AND HONOR¬ 
ING HIS SAINTS. 


Dear Sir:— 

Having treated in my last letter on our first 
duty towards God, which consists in worship¬ 
ing Him as Eternal Truth, who can neither de¬ 
ceive nor be deceived, we come now, 

2. Secondly to the consideration of our duty 
of worshiping Him, as our Master. 

That God is our Master to whose command¬ 
ments we owe strict obedience in all things, 
will not be denied by any man of sound mind, 
and that the observance of them is necessary 
for salvation is also evident from the words of 
Christ Himself, who said: “ If thou wilt enter 
into life keep the commandments,” {Matt. XIX- 
16, 17). 

The commandments of God, you know, are 
ten, which you find fully explained in Catholic 
books of instruction, as for instance : in “ Famil¬ 
iar Instructions,” “ Poor Man’s Catechism,” 



84 LETTERS TO A PROTESTANT FRIEND. 

etc. If one learns, and keeps those command¬ 
ments, he worships God, as his master, and then, 
when his days of serving God will have past, 
and he will have to appear before the tribunal 
of his Lord, and Master, he will say to him: 
“ Well done ! thou good, and faithful servant, 
because thou hast been faithful in a few things, 
I will set thee over many things, enter thou into 
the joy of thy Lord 5 ' {Matt. XXV-21). 

It is admitted by both Catholics, and non- 
Catholics that when God said in his first, com¬ 
mandment : “ I am the Lord thy God thou 
shalt not have strange God’s before Me,” ( Exod . 
XX-2, 3), He meant, that we should pay di¬ 
vine worship to Him alone, and to no creature 
whatever. 

But in the abode of bliss, built of “ pure 
gold,” {Rev. XXI- 18; and “enlightened by 
the glory of God,” V. 23); there are those also, 
whom God has adopted, as His children, as He 
said: “ They shall be My sons, and I will be 
their God,” {Rev. XXL 7); whom He has 
adorned with the “never fading crown of 
glory,” (1 Peter F-4); who shine, as the sun 
in the kingdom, of their Father,” ( Matt. XIII- 
43); who are the eternal companions of the 
Son of God, “ walking with Him in white, be¬ 
cause they are worthy,” {Rev. 7/7-4); who are 


TWELFTH LETTER. 


85 


raised to tlie very throne of the Son of the 
Most High, as He said: “ Those, who shall 
overcome shall sit with Me on my throne, as I 
have overcome, and sit with My Father on His 
throne,” {Rev. Ill- 21) the question therefore 
arises : does not God require of us to pay them 
also some inferior honor, and veneration, as to 
His particular friends, and by Himself most 
highly honored, and exalted children] The 
Church, through which Christ teaches us, an¬ 
swers this question in the affirmative, hence 
the question is settled. 

But even should we not have the answer of 
the Church of Christ to this question, reason, 
and scripture themselves would force upon us 
the same conclusion. For do not the above 
cited texts clearly show, that in the celestial 
kingdom of glory, God Himself honors all 
those most highly, who have honored, and 
served Him, whilst they were upon earth] 
Since then God esteems them worthy of being 
honored even by Himself, does not common 
sense force us to admit, that He requires of 
us to honor, and venerate them also ] And if 
we honor those countless celestial inhabitants, 
because they are the glorious children of the 
Most High, is not God Himself honored by it 
8 


86 


LETTERS TO PROTESTANT FRIEND. 


in every one of them ? And is not that multi¬ 
plied honor due to Him! Most certainly! 
Hence must it not be contrary to His will 
not to honor the Saints of heaven, who are the 
children of God, and does it not deprive God 
of an honor due to His Supreme Majesty? con¬ 
sequently to protest against honoring, and ven¬ 
erating the Saints, does it not co-operate most 
effectually with the wicked endeavors of Satan, 
who from the beginning has protested against 
giving to God the honor due to His Sovereign 
Majesty You see, therefore, dear sir: that 
by the first commandment, God requires of us 
not only to offer to Him supreme, and divine 
worship, but He requires of us also to pay an 
inferior honor, and veneration to His Saints, 
who are His most affectionately beloved, and 
most highly esteemed children. 


Yours , Very Sincerely . 


THIRTEENTH LETTER. 


VENERATION OF RELICS. 

Dear Sir :— 

Having shown to you in my last letter, that 
God not only requires us to honor Him with 
Supreme, and divine worship, due to Him 
alone, as the Supreme Being, but requires us 
also to pay an inferior honor to His Saints, 
who are His most beloved, and most highly 
esteemed children; we come now, 

2. Secondly to another important question 
regarding the Saints, namely: is it the will of 
God, that we should also venerate in a yet more 
inferior degree their “ Relics ]” The Catholic 
Church which as you have seen in some of the 
foregoing letters, is our divinely constituted 
teacher, and which we have to hear, if we will 
not be considered, as “ heathens, and publicans,” 
{Matt. XF///-17), answers this question in 
these words: “ The relics of Saints are to be 
venerated,” hence this question is also settled 
by divine, and infallible authority. 



88 LETTERS TO A PROTESTANT FRIEND. 

Nevertheless let us examine this question 
also before the tribunals of reason, and scrip¬ 
ture. When I lived in Alexandria, Virginia, 
some years ago, a steamer used to make a trip 
on a certain day in the week down to Mount 
Vernon for the accommodation of those, who 
wished to visit the residence of General 
Washington. On leaving the place, most of 
those visitors did not forget to carry otf with 
them a stick, for instance, or a flower, or a 
leaf from a tree, or a pebble from the walks, 
etc., as a relic of General Washington. Now 
was that wrong ? Or was it foolish ? I never 
heard any body disapprove of it, on the con¬ 
trary, it was looked upon, as a mark of grateful 
hearts, capable of appreciating virtue, and 
patriotism. Now let me ask, who was honored 
by those acts ] Were the sticks, flowers, leaves, 
pebbles, etc., honored, or General Washington ? 
General Washington, of course! For the 
respect, or veneration shown are relics, returns 
to the person, whose relics is respected. I 
could fill letters upon letters with facts, that 
show, how much Americans are given to the 
veneration of the relics of those, whom they 
in any way consider worthy of honor. Since, 
therefore, we justly pay respect to the relics of 


THIRTEENTH LETTER. 


89 


those men, without knowing the spiritual, and 
eternal condition of their souls how much 
more should we venerate the relics of the 
Saints of God, who, when they had finished 
their earthly course, were found worthy to be 
adopted, as the children of the Most High God, 
(Rev. XXL 7); worthy to be crowned with the 
“ never fading crown of glory,” (1 Peter VA) ; 
worthy to be raised to the very throne of the 
Most High, (Rev. Ill- 21), where for all eternity, 
“ they shine, as the sun in the kingdom of 
their Father,” (Matt. XIIIA3 ). You see, 
therefore, that common sense itself forces us to 
venerate the relics of the Saints. 

Now, as General Washington, is honored by 
the respect, and veneration people pay to his 
relics, so the Saints of God are honored by the 
veneration, and respect, the Catholic Church 
pays to their relics, and the honor we pay to 
the Saints, as to the children of the Most High, 
turns to God Himself, and is not that honor 
also due to Him ] Surely! Hence not to 
venerate the relics of the Saints, deprives God 
of an honor due to Him, and consequently co 
operates also most effectually with the wicked 
efforts of Satan, who from the beginning has 
opposed, and protested against paying God 
the honor due to His Sovereign Majesty. 


90 LETTERS TO A PROTESTANT FRIEND. 

Hence it is, that the Catholic Church, the 
Church of God, always, and in everything, en¬ 
deavoring to promote, and defend the greater 
honor, and glory of God, speaking of the Saints, 
says: “ Their relics are to be venerated.” See¬ 
ing then, that not only the Church of God, our 
divinely constituted teacher, but even common 
sense itself requires of us to venerate the relics 
of the Saints, please take now your Bible, and 
see, what scripture teaches on this subject. 

1. In 4 King 11-13, 14, we read, that 
Eliseus carrying the mantle of Elias, and com¬ 
ing to the River Jordan, struck the waters 
with the mantle, calling upon the God of Elias, 
and the waters were divided, and Eliseus past 
over. Does not this fact show, that Eliseus 
had a great veneration for the mantle of Elias, 
hoping even that God would work a miracle 
by it 1 ? Nor did God permit him to be disap¬ 
pointed in his expectation. Is it not evident, 
then, that God approved the veneration Eliseus 
had for the relics of Elias 1 

2. In 4 King XIII-20, 21, we read, that 
when some were burying a man and seeing 
robbers coming, they cast the body into the 
sepulchre of Eliseus, and when it had touched 
the bones of Eliseus, the man came to life, and 
stood upon his feet. Here God wrought again 


THIRTEENTH LETTER. 


91 


miracle by the touch of the relics of the pro¬ 
phet Eliseus. Is it not evident, then, that by 
this fact God intended to promote the venera¬ 
tion of the relics of His Saints ? Or for what 
purposes should He otherwise have wrought 
those miracles \ 

3. In Matt. III-ll, it is stated, that John the 
Baptist, speaking of Christ, said: “ He who is 
to come after me, is mightier, than I, whose 
shoes I am not worthy to carry.” This shows 
also, that John the baptist had a very great 
veneration for the relics of Christ, so much so, 
that he considered himself unworthy to carry 
even his shoes. 

4. In Matt. IX-20, 21, 22 it is related, that 
a certain woman having been troubled with a 
sickness for twelve years, came behind Jesus, 
and touched the hem of His garment, saying 
within herself: “ If I shall but touch His gar¬ 
ment, I shall be healed.” That woman had 
evidently a great veneration for, and confidence 
in the relics of Christ, and what did Christ say 
to her \ Hid He reprove her for it % On the 
contrary! He wrought a miracle to encourage 
her in the veneration and confidence in His 
relics. For Jesus turning about, and seeing 
her said: “Take courage daughter! thy faith 


92 LETTERS TO A PROTESTANT FRIEND. 

has made thee whole,” and the woman was 
made whole from that hour ? 

5. In the Acts of the Apostles (F-15) it is 
stated, that they brought out the sick into the 
streets (of Jerusalem), and laid them on beds, 
and couches, that when Peter came, his sha¬ 
dow, at least, might overshadow any of them, 
and they might be delivered from their infir¬ 
mities.” This shows again, that the first, and 
most fervent Christians, venerated not only the 
relics, but even the shadow of St. Peter, and 
he did not blame them for it, and God Him¬ 
self showed His approbation of the act by 
miracles. 

6. In the Acts XIX-11,12 we are told that, 
“ there were brought handkerchiefs, and aprons 
from his (St. Paul’s) body to the sick, and the 
diseases departed from the sick, and the wicked 
spirits went out of them.” How evident then 
it is from this fact again, that the first Chris¬ 
tians had a very great veneration for relics, 
that the Apostles made no objections against 
it, and that God Himself showed His approval 
by miracles. 

From all this you see, that the Church of 
Christ, reason and scripture teach us, that it 
is the will of God, that we should venerate the 
relics of His saints, that He Himself is hon- 


THIRTEENTH LETTER. 


93 


ored by our doing so, that to omit it deprives 
God of an honor due to His Sovereign Majesty, 
and consequently co-operates most effectually 
with the wicked endeavors of Satan, who from 
the beginning has opposed, and protested 
against giving God the honors due to His Su¬ 
preme Majesty. 

Your Most Sincere Friend . 


FOURTEENTH LETTER. 


ON IMAGES. 


Dear Sir : 

In this letter we come to the consideration 
of a third question regarding Christ, and the 
Saints of God, namely: is it allowed to keep 
the images of Christ, of His Blessed Mother, 
and of the Saints, or is it not ? The Catholic 
Church, our unerring and divinely constituted 
teacher, answers this question again in the 
affirmative saying: “ The images of Christ, 
and of the Mother of God, ever Virgin, and 
also of the Saints, “ may be had,” and retained, 
and due honor, and veneration are to be given 
them.” 

From this you see, that the church obliges 
none to have the images of Christ, etc., but 
people may have them, if they choose to do so, 
and in case they have them, the church re¬ 
quires, that they should keep them respect¬ 
fully, very much as every patriotic American 
of good common sense, and a grateful heart, 



FOURTEENTH LETTER. 


95 


would keep the image of General Washington, 
and of his own mother and daughter. You ask 
perhaps, but what are they kept for ? What is 
the use of them l They may be kept for three 
important reasons: 

1st. As memorials of Christ and of Ilis 
Mother, and of the Saints. For it is to be ad¬ 
mitted that God wants us to keep in mind 
His own existence, His power, His wisdom, 
His goodness, His providence, etc. It is for 
this reason, that He has created the world in 
such a manner, that it brings those perfections 
of His continually to our mind. For, the starry 
heavens, the glory of the rising and setting 
sun, the countless variety of fruit bearing 
trees, etc., etc., do they not loudly proclaim the 
existence, and perfections of the Creator 1 It is 
this St. Paul meant, when writing to the 
Romans, (/-20), he said : “ The invisible things 
of Him, from the creation of the world are 
clearly seen, being understood by the things 
that are made, His eternal power also, and 
divinity, so that they are inexcusable. ,, God 
then wants us to keep in mind His own exis¬ 
tence and perfection. 

Let me ask, therefore, does He not wish us 
to keep in mind also His Son, Jesus Christ, the 
Redeemer of the world ? And also His hies- 


93 LETTERS TO A PROTESTANT FRIEND. 

sed Mother, and the Saints, whom He has 
received into His eternal, and glorious kingdom? 
surely He does ! But the creation of the world 
does not call to our mind their existence and 
perfection as it does those of God. Hence 
God wants us to have other things, calculated 
to call their existence, and perfections to our 
mind. It is for this reason, that in the Old 
Testament, when angels were the only Chil¬ 
dren of God in heaven, and not made known 
to men, and called to their mind by the crea¬ 
tion of the world itself, God required Cherubinis 
to be made as memorials of them. Hence he 
commanded Moses saying: “ Thou shalt make 
two Cherubinis of beaten gold on the two 
sides of the Oracle,” {Exod.XXV- 18). Hence 
Solomon, the wisest of men, understanding, 
that God desires, that those, whom He had 
received into His eternal kingdom of glory, 
should also be remembered on earth, had many 
other figures of Cherubims made in the temple 
of Jerusalem, as it is written : “And within the 
Oracle, he made Cherubims of olive-tree, each 
ten cubits in heights,” (3 Kings VI- 23) ; “ he 
carved all the walls of the temple round about 
with carved figures of Cherubims,” (Kings VI- 
28); “ And two doors of olive-trees, and he 


FOURTEENTH LETTER. 


97 


carved upon them figures of cherubims,” (3 
Kings VI- 32). 

From these passages of Holy Scripture you 
see, that in the temple of Jerusalem, there 
were so many memorials of the Angels of God, 
who at that time were the only children of 
God in heaven, that whithersoever people, 
coming to the temple, directed their eyes, they 
could not help seeing some of them. Since 
then God required, that the people of the Old 
Testament should have memorials of the 
angels in heaven, why should He not permit, 
at least, if not positively require, that the peo¬ 
ple of the New Testament might have not only 
memorials of the angels, but also of His Son 
Jesus Christ, the Redeemer of the world, and 
of His blessed mother, and of the Saints, whom 
He has taken to Himself into His glorious and 
eternal kingdom] From all this you may 
easily comprehend, why the Catholic Church 
-says: “ The images of Christ, and of the 
Mother of God, ever Virgin, and also of the 
Saints may be had and retained.” 

2d. The second reason why those images 
are kept in the Catholic Church, is, because 
they are calculated not only to honor the 
Saints, but also to increase the honor and glory 
9 


98 LETTERS TO A PROTESTANT FRIEND. 

of God. Or tell me, is not General Washing¬ 
ton honored, if Americans keep his image with 
due respect 1 And, if they keep his mother’s 
image respectfully, just because she was his 
mother, is not the General himself honored by 
it \ Likewise, if they keep the image of his 
daughter with due regard, just because she 
was his child, does not that honor also return 
to the general 1 Most assuredly ! From this 
you see, that the honor and respect exhibited 
to the images of General Washington, of his 
mother and daughter, turns all to the General, 
and by the number of those images respect¬ 
fully kept, his own honor is multiplied. 

Let me ask, therefore, is it not the same 
with regard to the images of Christ, of His 
blessed Mother, and of the Saints, who are the 
children of God 1 If we keep the images of 
Christ with due respect and veneration, does 
not that honor and veneration turn to Christ 
Himself? And if we keep the images of His 
Mother with due honor and veneration, just 
because she is the Mother of Jesus Christ, the 
Redeemer of the world, does not that honor 
and veneration also turn to Christ Himself % 
Likewise, if we .kept with due regard, and 
respect the images of the Saints, because they 
are the children of the Most High, does not 


FOURTEENTH LETTER. 


99 


that honor also turn to God Himself? Is not 
the honor, and glory of God multiplied by 
their number? And is not that multiplied 
honor also due to Him, because the Saints are 
through the grace of God, what they are? 
Most certainly! Hence to oppose, and protest 
against having the images of Christ, of His 
Mother, and of the Saints, does it not co-oper¬ 
ate also most powerfully with the wicked 
efforts of Satan, who from the beginning pro¬ 
tested against giving God the honor, due to 
His Supreme Majesty 1 

3. A third reason, why in the Catholic 
Church religious pictures are kept, is, because 
they are instructive, a help to memory, and 
move to acts of virtue. Or tell me, if one 
beholds a picture, representing General Wash¬ 
ington on the battle-field, with outstretched 
sword in hand, flying upon his charger, 
whithersoever his presence was needed, regard¬ 
less of all danger and death; is he not in¬ 
stantly instructed on real genuine patriotism 
and self-sacrificing devotion due to his country? 
If one had ever read the history of America, 
or the life of the General, will not the sight 
of his picture cause his principal acts to rush 
instantly before the mind of the beholder? 
And does not at the same time a gentle whis- 


100 LETTERS TO A PROTESTANT FRIEND. 

per from his heart tell him: That was good ! 
that was brave ! that was noble ! And does he 
not feel himself moved on to similar acts of 
patriotism \ 

Is it not then to be expected, that religious 
pictures should have the same salutary influ¬ 
ence upon the heart of a Christian 7 ? Will not 
the mere view of a picture of the crucified 
Redeemer fill his heart with emotion ? If one 
had ever read in the Bible the sufferings 
of Christ, will not the bare sight of a crucifix 
instantly lead him in thought and imagination 
to Mount Calvary \ Will he not see the sacred 
Cross, as a second tree of life upon its summit 'l 
Will not the sacred streams of blood, trick¬ 
ling down from the Saviour’s wounds, soften, 
and move his heart 7 ? Will he not understand 
better than ever before, the unbounded love 
God bears for our immortal souls'? Will not 
a gentle voice from the inmost of his heart tell 
him, that he should now do his own easy part 
for his salvation, after the Son of God has 
done the most painful and arduous one \ What 
shame and confusion it would cause him for all 
eternity, if after all, through his own negli¬ 
gence in “ working out his salvation,” (Philip 
II- 12), he would become a reprobate whose 



to o') 


FOURTEENTH LETTER. 


101 


portion will “be in the pool of fire,” (Rev. 

XX-15). 

From what I have said in this, and the last 
preceding letter, you can scarcely have failed 
to understand, how much God is honored and 
glorified by the veneration paid to those 
religious objects. Nevertheless were it not 
for the Catholic Church, Christ looking down 
from the high heavens upon this immense 
country, would see thousands, and millions of 
images of all kinds of men, good and bad, but 
for his own image he would look in vain! Is 
not this rather a disgrace to a country that 
calls itself Christian 1 And is it not very sus¬ 
picious, too 1 For does it not look, as if those, 
who protest against sacred relics and pictures, 
were moved to it by that wicked spirit, who at 
all times has opposed and protested against 
whatever wds calculated to promote the glory 
of God, and the salvation of immortal souls \ 


Your Most Sincere Friend. 


FIFTEENTH LETTER. 


INVOCATION OF SAINTS. 


Dear Sir :— 

In this letter I come to the subject of the 
invocation of Saints, or what Protestants call 
“ praying to Saints.” In order, that you may 
form to yourselves a clear idea of this Catholic 
doctrine, and practice, consider well the follow¬ 
ing Catholic principles. 

1. God the Father is the giver of every good 
gift, as the Apostle St. James says : “Every 
best gift, and every perfect gift, is from above 
coming down from the Father of lights,” (James 
1-17). 

2. Christ merited for us all the favors, and 
graces, we stand in need of and He is our Me¬ 
diator before His heavenly Father, as St. Paul 
says: There is one God, and one mediator of 
God, and men, the man Jesus Christ, (1. Tim . 
1-5). 

3. To obtain those favors and graces we 
stand in need of, we must ask the Father to 
grant them to us through Jesus Christ, our 



FIFTEENTH LETTER. 


103 


Mediator. Hence Christ said : “ Amen, amen, 
I say to you, if you ask the Father anything in My 
name, He will give it to you. Hitherto you 
have not asked anything in My name, ask, and 
you shall receive,” (John JTF/-23, 24). 

The question, therefore arises: who has to 
ask the Father to grant us the needful favors 
through Jesus Christ, our Mediator] It is ad¬ 
mitted both by Catholics and non-Catholics: 

1. That every one may himself ask the Hea¬ 
venly Father to grant him the needed favors, 
and graces through Jesus Christ, and, 

2. That one may also beg his friends upon 
earth to intercede for him with the Heavenly 
Father to grant him through Jesus Christ, 
what he stands in need of, as St. Paul did, 
saying : “ Brethren pray for us,” (1. Thessal. 
V-2 5). “ Brethren pray for us,” (2 Thess. Ill- 1). 

In all the above principles, Catholics and 
non-Catholics agree. But now we come to 
another most important and vital question, 
namely: may we ask also our brethren and 
friends who have already entered the portals 
of the eternal kingdom of heaven; “ who are 
already adorned with the never fading crown 
of glory ; who are already raised to the throne 
of the Most High;” may we, I say, ask them 
also, as well as those yet upon earth, to beg 


104 LETTERS TO A PROTESTANT FRIEND. 

the Father to grant us the needful favors and 
graces through Jesus Christ, His Son, our only 
Mediator? 

In answer to this question Catholics say: 
“Yes we may;” Protestants say: “No! we 
may not! Hence the Catholic Church, the 
divinely constituted teacher of “ nations,” as 
well, ( Matt . XXVIII- 19), as of “ every indi¬ 
vidual,” (Mark XVI- 15), the Church to which 
Christ said: “ Go and teach; he that heareth 
you, heareth Me,” (LulceX-l 6), has decided the 
question in the following words: 16 The Saints, 
reigning with Christ, offer up to God their 
prayers for man. That it is good, and useful 
suppliantly to invoke them, and to have re¬ 
course to their prayers, help and assistance to 
obtain favors with God, through His Son, Jesus 
Christ, our Lord, who is alone our Redeemer 
and Saviour.” The Church, therefore, tells us 
plainly that we may also- ask our brethren in 
heaven to intercede for us with the Heavenly 
Father through Jesus Christ, and “ He who 
will not hear the Church,” says Christ, “ let 
him be to thee as a heathen and a publican,” 
(Matt. XVIII- 17.) 

But even had we not the voice of Christ 
through His Church, would not reason and 
scriptures themselves lead us to the same con- 


FIFTEENTH LETTER. 


105 


elusion 1 For St. Paul says : “ I desire first 
of all, that supplications, prayers, intercessions 
and thanksgiving, be made for all men .... 
for this is good and acceptable in the sight of 
God our Saviour, who will have all men to be 
saved, and to come to the knowledge of the 
truth,” (1. Tim. II- 1, 3, 4). It is evident, 
therefore, that God desires all men to be 
saved, and hence supplications, prayers and in¬ 
tercessions offered for all men without excep¬ 
tions. Since, therefore, God in His unbounded 
goodness and mercy, desires even the suppli¬ 
cations, prayers and intercessions of sinful men 
upon earth for the benefit of others, will He 
not be more desirous of the prayers and inter¬ 
cessions of His glorified friends and children in 
heaven, to whose supplications He has more 
reason to listen graciously \ certainly! For if 
one be so desirous of benefiting some misera¬ 
ble creature, as to ask coppers from the poor 
in his behalf, will he not be more desirous of 
the gold of the wealthy for the same kind pur¬ 
pose ? Most assuredly! 

Open now your Bible again, and turning to 
Zacharias, 1-12, you will see, that in the seven¬ 
tieth year of the desolation of Jerusalem, 
and the cities of Judea, an angel prayed to 
God to have mercy on them, saying : “ O Lord 


106 LETTERS TO A PROTESTANT FRIEND. 

of hosts, how long wilt thou not have mercy 
on Jerusalem, and on the cities of Judea, with 
which thou hast been angry, this is now the 
seventieth year.” And the Lord answered the 
angel .... good words, comfortable words,” 
(. Zacli . LI 2, 13). Is it not plain, therefore, 
that the angel prayed for those cities \ 

In the second book of Machabees we read, 
that when the Gentile nations under king 
Antiochus, had resolved to eradicate the reli¬ 
gion, and laws of God in the Old Testament, 
and to destroy the temple, and city of Jeru¬ 
salem, Judas Machabeus, the valiant leader of 
those of the Jews, who like himself were deter¬ 
mined to die rather than to see the laws of God 
abolished, and the temple and holy city de¬ 
stroyed, exhorted his people to tight manfully 
against the overwhelming forces of heathen 
nations that came upon them. In doing so 
he told them of a vision he had, in which he 
had seen Onias (a Saint of the Old Testament), 
who had been High Priest, holding up his 
hands, and praying for all the people of the 
Jews,” (2. Machab . XV-12). After this, there 
appeared another man, admirable for age, and 
glory, and environed with great beauty and 
majesty, then Onias said (to Judas): “ This is 
a lover of his brethren, and of the people of 


FIFTEENTH LETTER. 


107 


Israel, this is he, who prayeth much for the 
people and all the holy city, Jeremias, the 
prophet,” (7-13, 14). 

Not only the Church of God, therefore, and 
common sense, but Holy Scripture also proves, 
that the Angels and Saints intercede by their 
prayers before the throne of God for their 
brethren upon earth. 

Having then seen some of the reasons which 
lead us to admit, that Angels and Saints inter¬ 
cede for us before the throne of God, and that 
it is good to invoke them, let us now consider 
the grounds which Protestants give against 
this doctrine and practice of the Catholic 
Church. They say: 

1. The Saints and Angels do not know what 
is going on upon earth, hence it is useless to 
pray to them. Let me ask, how do Protestants 
know that ? If those in heaven do not know 
what is going on upon earth, how do Protes¬ 
tants know what is going on in heaven? 
Again, since the prophets of old knew what 
was to pass in future ages in distant places, 
why may not Saints and Angels know, what 
passes upon earth at the present time ? Christ 
also says: “ There shall be joy before the 
Angels of God upon one sinner doing penance,” 
(Luke XF-10). If, therefore, there be one 


108 LETTERS TO A PROTESTANT FRIEND. 

sinner upon earth doing penance in the most 
secret place and manner, the Angels of God re¬ 
joice at it, consequently must know it. In 
Tobias (XII- 12) we read, that the Angel Ra¬ 
phael said to Tobias: “ When thou didst pray 
with tears, and didst bury the dead, and didst 
leave thy dinner, and hide the dead by day in 
thy house, and bury them by night, I offered 
thy prayers to the Lord.” From this it is evi¬ 
dent, that Raphael knew the charitable acts 
and prayers of Tobias, else, how could he have 
offered them to the Lord \ But Protestants 
object. 

Secondly: “ That Angels and Saints do 

not interest themselves regarding people upon 
earth, hence there is no use in praying to 
them.” But let me ask: 

1. Did not that angel take interest in Jeru¬ 
salem, and the cities of Judea, who prayed to 
God, saying: “ O Lord of Hosts! how long 
wilt Thou not have mercy on Jerusalem, and 
the cities of Judea, with whom Thou hast been 
angry, this is now the seventieth year,” (Zaclu 
7-12). 

2. Did not that Angel take interest in the 
welfare of the faithful, from whose hand their 
prayers ascended up before God, under the 
appearance of smoke or incense 'l (Rev. VIIIA). 


FIFTEENTH LETTER. 


109 


3. Are Angels not interested in the salvation 
of people, when they “ rejoice upon one sinner 
doing penance 1” (Luke XV-10). 

4. Did Raphael, the Archangel not take in¬ 
terest in Tobias, when he watched his chari¬ 
table acts and prayers, and offered them up to 
the Lord] (Job XII- 12). 

From this you see, how very repugnant to 
reason, and contrary to Scripture are the objec¬ 
tions against this Catholic doctrine and prac¬ 
tice. 

In conclusion, allow me yet to say, that this 
Catholic doctrine of honoring and invoking 
the Angels and Saints, is not only reasonable 
and true, but it is also of the very highest im¬ 
portance for the salvation of souls. For God 
is not only infinite in mercy, but He is also in¬ 
finite in justice. His mercy He exercises 
towards every one, until He calls him before 
His dread tribunal, at the hour of death. But 
there God’s mercy ceases, and His justice 
commences to act. Hence it is said, that 
“ there He will render to every one according 
to his works,” (Rome 77-6). May it not then 
frequently happen, that one arrives at that 
aw T ful moment in such a condition of soul, that 
were he to die in that state, God in His jus- 
10 


110 LETTERS TO A PROTESTANT FRIEND. 

tice would be obliged to condemn him to 
eternal flames ? No doubt about it! Suppose 
it then to be the case with one, who during 
life had always honored the Saints and Angels, 
as the beloved children of the Most High, and 
had often prayed to them to intercede with 
God for him at the hour of death, is it not rea¬ 
sonable and fair that they should do so at that 
time! And will not God Himself, who “ de- 
sireth all men to be saved, and none to be lost,” 
wish them to intercede 1 Will He, not in His 
unbounded mercy, weigh all the reasons, which 
might be brought in his favor, and might 
tend to avert the final sentence of eter¬ 
nal condemnation'? Most undoubtedly! We 
may, therefore, with good reason admit, that 
there are thousands who, because, they have 
honored the Saints and Angels, as children 
of the Most High, and have often prayed to 
them to intercede for them before God through 
Jesus Christ, at the hour of death, are now 
glorious citizens of the eternal kingdom of 
heaven, whilst we have also every reason to 
fear, that there are thousands too, howling in 
the regions of eternal fires, because, when they 
had run their earthly course, being arraigned 
before the tribunal of their Lord and Creator 
and weighed in the balance of divine justice, 


FIFTEENTH LETTER. 


Ill 


they were found wanting, and no intercessory 
prayers having been offered for them by angels 
and Saints, the Just Judge had to pronounce 
the sentence of eternal condemnation against 
them: “ Depart from me, ye cursed, into ever¬ 
lasting fire!” 


Your Most Sincere Friend . 


SIXTEENTH LETTER. 


ON SACRIFICE. 


Dear Sir: 

Having considered in foregoing letters our 
duty of worshipping God, as the Eternal Truth, 
and as Our Master, we come now to the con¬ 
sideration of our duty of worshipping Him, 
as our Creator, Owner, and Sovereign Lord, 
and of everything He has created. Regard¬ 
ing this subject the following principles will 
readily be admitted by every intelligent and 
thinking mind: 

1. That God is our Creator, and hence Owner 
and Sovereign Lord, and of everything He has 
created. 

2. That we owe our being, and everything 
we possess to God; 

3. Since God is our Creator, Owner, and 
Sovereign Lord, and of everything He has 
created, He requires of us to worship Him as 
such. 

The question, therefore arises, how is it to 



SIXTEENTH LETTER. 


113 


be done? How shall we worship God as our 
Creator, Owner, and as the Sovereign Lord 
of all things 1 This is done by offering Him 
sacrifice. For in offering sacrifice, a crea¬ 
ture is taken by a minister of God, as the 
priests of the Old and New Testaments, and 
destroyed or changed in such a manner, that it 
amounts to a destruction, to acknowledge by 
the destruction of the thing offered, that it 
belongs to God, that He is the Creator, Owner, 
and Sovereign Lord of it, and of everything 
else, and that He alone has the right and 
power to create, and to annihilate, as it pleases 
His Sovereign Majesty. From this it follows: 

1. That sacrifice may be offered to God 
alone, because He alone is the Creator, Owner, 
and Sovereign Lord of all things; 

2. That sacrifice is the essence of divine 
worship. If, therefore, sacrifice is taken from 
religion, the professors of such a religion no 
longer w T orship God, as the Creator, Owner, 
and Sovereign Lord of all things. They 
merely give Him such honors, as men, mere 
creatures, also receive. For they may believe 
God, what He revealed, but men are also be¬ 
lieved ; they may keep God’s commandments, 
but man’s commandments are kept also; they 
may admire and praise God, and His perfec- 


114 LETTERS TO A PROTESTANT FRIEND. 

tions, but men are also admired and praised, 
etc. You cannot find any honor paid to God, 
which men do not, and cannot justly receive in 
some degree, except sacrifice. Sacrifice is, 
therefore, the essence of divine worship. Hence, 
if sacrifice is taken away from religion, the pro¬ 
fessors of that religion no longer worship 
God, as the Creator, Owner, and Sovereign 
Lord of all things, but offer Him such 
honors only as men, mere creatures also re¬ 
ceive. It is for this reason that when God es¬ 
tablished a religion for the people of the Old 
Testament, He commanded, that the first 
fruits of the earth should be brought to the 
temple, and offered as sacrifices in the house 
of God, as it is written : “ Thou shaft carry 
first fruits of the corn of thy ground to the 
house of the Lord Thy God,” ( Exocl . XXIIL 
19); “ the first of the fruits of the ground, thou 
shalt offer in the house of the Lord Thy God,” 
( Exod . XXIX F-26) etc. 

Had not Adam sinned, we should owe to 
God only ourselves, and all we possess, and in 
that case such sacrifices, without the shedding 
of blood, w~ould have sufficed to worship God, 
as the Creator, Owner, and Sovereign Lord of 
all things; but Adam sinned, and (The Mother 
of Jesus excepted) all men sinned in Adam, as 


SIXTEENTH LETTER. 


115 


St. Paul writes to the Homans (X-12). Hence 
we owe God more than ourselves, and all we 
possess, we owe Him satisfaction for our sins; 
we owe Him ourselves slain in expiation for 
our sins, and not even slain, could we sat¬ 
isfy for sin committed against the Majesty 
of the Most High God. Hence the sad con¬ 
sequence was, that we never could enter into 
that glorious kingdom, “into which nothing 
defiled can enter,” {Rev. XXI- 27). 

But God took pity on fallen man, and the 
Second Person of the Blessed Trinity, God the 
Son, decreed to become man, by assuming a 
human body, and a human soul, and to offer 
Himself in His humanity a sacrifice of expia¬ 
tion, dying on the Cross for the sins of the 
world, and thus to offer to the Heavenly Father 
that satisfaction which men could not offer. 

Hence, no sooner had Adam committed sin 
by eating of the forbidden fruit ( Gen . Ill-b) 
than God promised a Redeemer, who was to 
come in the course of time, and “ crush the 
serpent’s head,” {Gen. Ill- 15), by offering up 
Himself a sacrifice of expiation for the sins of 
the world. In the meantime people were re¬ 
quired to offer sacrifices, not only of first 
fruits, but also sacrifices with the shedding of 
blood, as of lambs, oxen, etc., as types of the 


116 LETTERS TO A PROTESTANT FRIEND. 

great future sacrifice of the Son of God shed¬ 
ding His blood, and dying upon the Cross. 
Hence such a sacrifice was offered already by 
Abel, who offered the firstlings of his flock, 
and of their fat,” ( Gen . IVA). Such a sacri¬ 
fice was offered by Noah, who “ coming out 
of the ark, built an altar unto the Lord, and 
taking of all cattle and fowls that were clean, 
offered holocaust upon the altar,” {Gen. VIII- 
20). Such a sacrifice of seven oxen and seven 
rams, God required the friends of Job to offer 
in expiation of their sins committed against 
Job, (XLII 8). 

When afterwards God established a religion 
for his chosen people of the Old Testament, 
He required a sacrifice of two lambs of a year 
old every day continually. One lamb in the 
morning, and another in the evening,” ( Exod, 
XXIX- 38, 39). Many other sacrifices with 
the shedding of blood were to be offered, as 
you may see in Exod. and Leviticus, etc. 

All those sacrifices were types of Jesus 
Christ shedding His blood, and dying upon 
the Cross for the redemption of the world. 
They drew their value in the eyes of the Hea¬ 
venly Father, and efficacy for the remission of 
sin, from the sacrifice of the Cross. They 
were the channels conducting the merits of 


SIXTEENTH LETTER. 


117 


Christ, and atonement for sin, from the sacred 
wounds of the Redeemer, upon all generations 
of faithful people, as they came successively 
into the world, until the real Lamb of God, 
Jesus Christ, came to offer Himself a sacrifice 
upon the altar of the Cross. 

When, therefore, the time drew nigh, in 
which the Son of God was to come into the 
world to offer Himself a sacrifice for the re¬ 
demption of mankind, He said to His Father, 
as St. Paul informs us: “ Sacrifice and oblation 
Thou would’st not, but a body Thou hast fitted 
to Me; holocaust for sin did not please 
Thee .... behold I come, that I should do 
Thy will O God,” ( Heb . X-5, 6, 7). St. Paul 
tells us also, that when the Son of God said to 
His Heavenly Father: “ Sacrifices and obla¬ 
tions and holocaust for sin Thou would’st not.” 
He abolished the sacrifices of the old law, 
which were only types of Him, the true Lamb; 
and saying to Hie Father: “ But a body Thou 
has fitted to Me, behold I come to do Thy will 
O God.” He established Himself as the sac¬ 
rifice that was to follow, ( F-8, 9). 

It is on Good Friday (Friday before Easter), 
that the Catholic Church celebrates that sub¬ 
lime and awful mystery of the death of Jesus 
Christ. For it was then, that “ He was led as 


118 LETTERS TO A PROTESTANT FRIEND. 

a sheep to the slaughter,” (Is. LIII-1 ); it was 
then, that as the Bible informs us, He was 
scourged at the pillar, crowned with thorns, 
derided, mocked and spit upon; it was then 
that He was condemned by Pilate to the death 
of the Cross; it was then, that carrying the 
Cross, He was led out to Mount Calvary; it 
was upon the summit of that Mount, that He 
was laid upon the Cross, and nailed to it; it 
was then, that the Cross with the wounded and 
bleeding Lamb of God was raised by the hands 
of tumultuous sinners; it was then, that the 
Cross stood upon Calvary, as another tree of 
life, when out of the widened wounds of the 
Redeemer, five sacred streams of blood trick¬ 
led down upon the earth to expiate its curse, 
and to pay the debt contracted by sin ; it was 
then, that after three hours agony upon the 
Cross, just when the trumpet sounded from the 
temple (of Jerusalem), announcing the slaugh¬ 
ter of the paschal lambs, Jesus, the true Lamb 
of God, which takes away the sins of the 
world,” (John 1-29) said: 46 It is consum¬ 
mated,” and lifting up His head cried with a 
loud voice: “ Father into Thy hands I com¬ 
mand My spirit,” and bending His head gave 
up His spirit. 


Your Obed’t Servant . 


SEVENTEENTH LETTER 


SACRIFICE OF THE NEW TESTAMENT. 

Dear Sir :— 

Having treated in my last letter on the sac¬ 
rifice of the Old Testament, I shall now write 
to you another one or two, regarding the sac¬ 
rifice to be offered in the New Testament. I 
know that non-Catholics protest against the 
existence of a sacrifice in the religion of Christ 
on the ground that Christ needed not to offer 
Himself often . . . that “ once at the end of 
ages He hath appeared for the destruction of 
sin by the sacrifice of Himself,” ( Heb. 7X26). 
This is exactly what the Catholic Church also 
teaches. For she maintains that the merits 
of Christ, gained by His death upon the cross, 
are unlimited, hence amply sufficient not only 
to save all the people in the world, but of 
countless worlds, if God should choose to 
create them. But if it be not needed, that 
Christ should offer Himself repeatedly in a 
painful manner, suffering, shedding His blood, 
and dying to keep up a sufficient supply of 



120 LETTERS TO A PROTESTANT FRIEND. 


merits for saving souls, may Ho in His un¬ 
bounded wisdom, not have seen other grounds, 
why He should continue, (not repeat) the sac¬ 
rifice of His sacred Humanity in an unbloody 
manner, without suffering, shedding His blood, 
and dying'? Why common sense itself calls 
for a sacrifice in the New Testament, as well 
as in the days of old. For is not God in the 
New Testament, as well as in the old one, the 
Creator, Owner and Sovereign Lord of all 
things ? Ho we people of the New Testament 
not also owe ourselves, and all we possess 
to Him ? Hoes not reason then force us to 
admit, that God requires of us, as well as of 
the people of the Old Testament, to worship 
Him also, as the Creator, Owner, and Sover¬ 
eign Lord of all things 1 Surely ! But this is 
done onty by sacrifice, as I have shown in my 
last letter. If, therefore, sacrifice be wanting in 
the religion of the New Testament, Christians 
would not worship God as the Creator, Owner, 
and Sovereign Lord of all things, but would 
pay Him such honors only as men (mere crea¬ 
tures) also receive, and hence the Christian re¬ 
ligion would be deprived of the very essence 
of the “ divine Worship.” 

After these dictates of reason, let us consider 
what the Bible says on the subject. St. Paul 


SEVENTEENTH LETTER. 


121 


writing to the Hebrews says: “We have an 
altar, whereof they have no power to eat, who 
serve the tabernacle,” ( Ileb. XII- 10). From 
this it is evident, that the Apostles must have 
offered sacrifice. For altars have always been 
built only for the purpose of offering sacrifice 
upon them. Since, therefore, St. Paul says: 
“ We (Christians) have an altar,” they must 
have had sacrifice. 

If you read the first Chapter of Malachi, 
who was the last of the prophets, you will see, 
that God, complaining through him, of the 
old law, foretells the one sublime sacrifice to 
be offered among the gentile nations converted 
to Christianity, not in one place only, as those 
of the Old Testament, but in every place from 
the rising of the sun to the going down, saying 
to the Jews: “ I have no pleasure in you, and 
I will not receive a gift from your hand. For 
from the rising of the sun, even to the going 
down, My name is great among the Gentiles, 
and in every place there is sacrifice, and there 
is offered to My name a clean oblation, for My 
name is great among the Gentiles, says the 
Lord of Hosts,” ( Malach . £11). 

Saying to the Jews: 66 1 have no pleasure ip 
you, and I will not receive a gift from your 
11 


122 LETTERS TO A PROTESTANT FRIEND. 

hand,” God spoke of the coming abolition of 
the sacrifices of the old law, which were but 
types of Christ, the true “ Lamb of God,” 
{John £29), and saying: “ For from the rising 
of the sun,” etc. He foretells the sacrifice to 
be offered among the Gentile nations conver¬ 
ted to Christianity, which shall be: 

1. Offered not in one place only, as those of 
the Old Testament, but in “ every place,” in 
.temples, houses, forests, on battle-fields, on tops 

of mountains, in caves of the earth, and where- 
ever the glory of God, and the salvation of 
souls seem to require it. 

2. It shall be a “ clean oblation,” so that 
even the eyes of the Holiest of Holies, cannot 
perceive any imperfection in it. 

3. It shall be of an infinite dignity and 
value, so that it shall render even the name of 
the Most High, great among the Gentile 
nations. 

Seeing, then, that even reason and Scripture 
force us to admit the existence of a sacrifice in 
the religion of the New Testament, what does 
the Catholic Church herself say on the ques¬ 
tion] For, after all, it is to her (not to reason 
and Scripture) that Christ said: “ Going, teach 
ye all nations,” {Matt. XXVIII-19); “ he that 
heareth you, heaTethMe,” (LukeX- 16); “And 


SEVENTEENTH LETTER. 


123 


lie that will not hear the Church, let him be to 
thee as the heathen and the publican,” {Matt. 
XVIII-11 }; and “lie that believeth not (the 
teachings of the Church) shall be condemned,” 
{Mark XVI-15, 16). What, then, I say, does 
the Church teach on this subject] The Church 
teaches: “ That in the Mass there is offered 
to God a true, proper, and propitiatory sacri¬ 
fice for the living and the dead.” 

After- this you undoubtedly ask: “What 
then is that one infinitely precious sacrifice 
offered in every place among the Gentiles. It 
is the sacred Humanity of Jesus Christ under 
the appearance of bread and wine, commonly 
called Mass. It is for this reason, that God 
the Father said to His Son: “"Thou art a 
priest for ever, according to the order of Mel- 
chisedech,” ( Ps . <7X4; Heb. F-6). Jesus 

Christ is called a “ priest,” because, as the 
principal office of priests has always been to 
offer up sacrifice to the Most High, so Christ 
offers Himself in His sacred humanity to His 
Heavenly Father, th rough the hands of His 
ministers, bishops and priests. He is called a 
priest “ for ever,” because since He had offered 
Himself once on the Cross, He continues the 
same sacrifice of His sacred humanity in an 
unbloody manner to the end of time upon the 


124 LETTERS TO A PROTESTANT FRIEND. 

altars of His church. He is called a “priest 
according to the order of Melchisedech,” 
because, as Melchisedech, king of Salem, and 
priest of the Most High God, offered up a sac¬ 
rifice of bread and wine, {Gen. AXF-18), so 
Christ offers Himself in the sacrifice of Mass 
under the appearances of bread and wine. 

As, therefore, the repeated sacrifices of the 
old law were the channels through which the 
merits of the sacrifice of the Cross were con¬ 
veyed to all generations of faithful people, 
coming successively into the world, from 
Adam until the true “ Lamb of God,” Jesus 
Christ was offered on Mount Calvary; so -the 
sacrifice of Mass in the new law is likewise the 
channel, bringing the merits of the same sacri¬ 
fice of the Cross to all following generations 
of faithful people, who come into the world to 
the end of time. The sacrifice of the cross is, 
therefore, the inexhaustible source of merits 
and graces, whilst the sacrifices, that went 
before, and the sacrifice, that follows it, are the 
channels conveying the merits of the sacrifice 
of the Cross to all generations of faithful 
people, coming into the world from the begin¬ 
ning to the end of time. 


Yours , Most Sincerely . 


EIGHTEENTH LETTER. 


INSTITUTION OF THE HOLY SACRIFICE—TRANSUB- 
STANTIATION. 


Dear Sir:— 

In my last letter I have shown that in the 
New Testament, as in the old one, God re¬ 
quires to be worshiped by sacrifice as the 
Creator, Owner, and Sovereign Lord of all 
things, and that it is Christ Himself, who, after 
the sacrifice on the Cross, continues the obla¬ 
tion of His sacred humanity in an unbloody 
manner, under the appearance of bread and 
wine upon the altars of His Church, by the 
hands of His ministers. 

This sacrifice, usually called “ Mass,” Christ 
instituted at the last supper. In doing so: 
He took bread, and blessed, and brake, and 
gave to His disciples, and said: “ Take ye and 
eat, this is my body.” And taking the chalice, 
He gave thanks, and gave to them saying: 
“ Drink ye all of this, for this is My blood of 
the New Testament, which He shed for many 
for the remission of sins,” ( Matt . XXVI- 26, 
27, 28). 



126 LETTERS TO A PROTESTANT FRIEND. 


This is one of the many mysteries of religion, 
the truth of which, according to the will of 
God, is neither to be perceived by our senses, 
nor to be comprehended by our intellect, but 
believed on the authority and veracity of 
Christ, who teaches them through His Church, 
in order that believing we may worship God, 
as Eternal Truth, who can neither deceive nor 
be deceived, (see letter XI). 

The question, therefore, follows : What does 
the Church teach regarding this mystery 1 She 
teaches: 

1. That the whole “ substance” of the bread 
is converted into the 44 substance” of the body 
of Christ, the 44 accidents” of the bread, that 
is, the color, shape, hardness, flavor and smell 
remaining unchanged. 

2. That the whole 44 substance” of the wine 
is converted into the 44 substance” of the blood 
of Christ, the 44 accidents” of the wine, that is, 
the color, the flavor and smell remaining un¬ 
changed. 

3. This conversion of one substance into 
another in this case the Church calls 44 transub- 
stantiation.” 

The Church teaches moreover, that, when 
the 44 substance of the bread is converted into 
the 44 substance” of the body of Christ, then, in 


EIGHTEENTH LETTER. 


127 


the body of Christ under the appearance of 
of bread, there is also (by concomitance, not by 
transubstantiation) His blood, soul, and divin¬ 
ity, that is, Christ whole and entire. 

5. Likewise, when the 44 substance” of the 
wine is converted into the 44 substance” of the 
blood of Christ, there is under the appearance 
of wine, not only the blood of Christ, but (by 
concomitance, not by transubstantiation) His 
body, soul, and divinity also, that is, Christ 
whole, and entire. 

6. This mystery the Church calls: The Sa¬ 
crament of the Holy Eucharist, 

7. In the Holy Eucharist, therefore, accord¬ 
ing to the doctrine of the Catholic Church, 
Christ is really, and substantially present both 
under the appearance of bread, and wine, His 
body, His blood, His soul, and divinity, hence 
Christ whole, and entire. 

Having given you in a few words the doc¬ 
trine of the Catholic Church regarding the 
Sacrament of the Holy Eucharist, let us now 
consider, what the Scriptures say on the sub¬ 
ject. But for the better understanding of 
transubstantiation and the Beal Presence, per¬ 
mit me beforehand to say a few words more re¬ 
garding 44 substance” and 44 accidents.” 

Philosophers teach, that whatever we per- 


128 LETTERS TO A PROTESTANT FRIEND. 

ceive by our senses, as bread, wine, etc., con¬ 
tains “ substance,” and 64 accidents.” Acci¬ 
dents are those qualities of things, which we 
perceive by the sense of sight; hardness, which 
we perceive by the sense of touch; flavor, 
which we perceive by the sense of taste; odor, 
which we perceive by the sense of smell. 

44 Substance” they call that of the bread, 
wine, etc., to which the accidents of color, 
shape, hardness, etc., are added. An accident 
is never alone, but always added to a substance, 
hence it is a thing in another thing, (ens in 
alio), as philosophers call it; but a substance 
may exist without accidents of color, etc., hence 
philosophers call it a thing by 44 itself,” (ens 
'per se). In bread and wine the substance 
might be called that which nourishes. For 
you undoubtedly admit, that it is not the 
color, shape, hardness, flavor and smell of 
bread that nourishes, hence it must be the sub¬ 
stance. 

From the foregoing it follows that 44 pure” 
substances, that is, substances without the acci¬ 
dents of color, shape, hardness, etc., cannot 
be perceived by human senses, but are to men, 
as if they did not exist. Hence it is that we 
cannot perceive spirits, though we may be 
surrounded by them; and hence it is also, that 


EIGHTEENTH LETTER. 


129 


we cannot perceive souls departing from dying 
persons, because they are substances without 
the “ accidents” of color, shape, hardness, etc. 

When, therefore, spirits want to appear to 
men, they assume accidents, and always such 
accidents as befit the office, to perform which, 
they appear. Hence the angel, who was sent 
by God to assist the Jews in conquering their 
enemies, assumed the accidents of a 44 horse¬ 
man, going before them in white clothing, with 
golden armor, shaking a spear,” (2 Machab. 
XI- 8). The archangel Raphael, who was sent 
to be the guide of Tobias, assumed the acci¬ 
dents of a beautiful young man, standing girded, 
and as it were ready to walk,” {Job. F-5). 
The angel, who announced the resurrection of 
Christ, appeared as a 44 young man sitting, and 
clothed with a white robe,” the garment of 
joy, {Mark XVIA ), etc. 

Substances of glorified human bodies have 
the same qualities, as spiritual substances. 
Hence St. Paul speaking of the body of the 
just says: 44 It is sown an animal body, it shall 
rise a spiritual body,” (1 Cor. XF-44). They 
may show themselves under different accidents, 
or appearances, just as it suits the circumstan¬ 
ces, under which they appear. Christ showing 
Himself to Mary Magdalene in the garden, 


130 LETTERS TO A PROTESTANT FRIEND. 

where the sepulchre was, appeared in such a 
manner, that she thought Him to be the gar¬ 
dener, (John X.X-14, 15). Under the appear¬ 
ance of a traveler He drew near, and walked 
with two disciples, going to Emmaus, talking 
with them on what had taken place in Jerusa¬ 
lem regarding Jesus ( Luke XXIV- 15). When 
His disciples were gathered together in a room 
for fear of the Jews, He appeared to them with 
the marks of His wounds in His hands, and in 
His side, to show that He was really Jesus 
crucified, risen again, (John AW-19, 20). He 
also said: “ Where there are two or three 
gathered together in My name, there am I in 
the midst of them,” {Matt. XVII1 20). He 
meant to be there in His “ substance” only, 
without the “ accidents” perceptible to human 
senses. 

After this discourse on “ substance,” and 
“ accidents,” it is time to see what proofs Scrip¬ 
ture furnishes for Transubstantiation and the 
Real Presence of Christ in the Holy Eucharist. 

In St. Matt. XXVI-26, we read: “And 
whilst they were at supper, Jesus took bread, 
and blessed, and broke, and gave to His disci¬ 
ples and said: ‘ Take ye and eat; this is My 
body/ And taking the chalice, He gave 
thanks and gave to them, saying : 4 Drink ye 


EIGHTEENTH LETTER. 


131 


all of this, for this is My blood of the New 
Testament, which shall be shed for many for 
the remission of sins.’ ” 

2. In St. Mark XIV-22, it is saidAnd 
whilst they were eating, Jesus took bread, and 
blessing, broke and gave to them, and said: 
6 Take ye, this is My body/ And having taken 
the chalice, giving thanks, He gave it to them, 
and they all drank of it. And He said to 
them: ‘this is My blood of the New Testament, 
which shall be shed for many.’ ” 

3. In St. Luke XXII-19, it is written: 
“ And taking bread He gave thanks, and brake, 
and gave to them saying: 6 this is My body, 
which is given for you: do this for a com¬ 
memoration of me.’ In like manner the cha¬ 
lice also, after He had supped, saying: ‘This 
is the chalice, the New Testament in My blood, 
which shall be shed for you . 9 99 

4. St. Paul,l Cor. XI-23, tells us: “I have 
received of the Lord that which also I deliv¬ 
ered to you, that the Lord Jesus, the same 
night in which He was betrayed, took bread, 
and giving thanks broke and said: ‘Take ye 
and eat, this is My body, which shall be de¬ 
livered for you. Do this for a commemoration 
of Me.’ In like manner also the chalice, after 
He had supped, saying: ‘This chalice is the 


132 LETTERS TO A PROTESTANT FRIEND. 

New Testament in My blood, this do ye, as 
often as ye shall drink it for the commemora¬ 
tion of Me. For, as often as you shall eat this 
bread, and drink this chalice, you shall show 
the death of the Lord until He come.” 

From the above passages you see, that St. 
Matthew, St. Mark, St. Luke, and St. Paul 
tell us in the plainest words possible, that 
Christ instituting the Holy Eucharist, took 
“ bread.” It was bread, therefore, when He 
took it into His sacred hands. It was not His 
body at that moment. But, as soon as He had 
blessed it, or given thanks, He said of it: “ This 
is My body.” He did not say: the color of 
this, or the flavor of this, etc., but “ this,” 
meaning that which constituted the essence of 
what He had taken into His hands, namely the 
“ substance” was then His body. 

According to the same authorities, He took 
the chalice, and after He had blessed it, or 
given thanks, He said of it: “This is My 
blood.” He did not say the color of this, etc., 
but “ this,” which constituted the essence of 
what was in the chalice, namely the “ sub¬ 
stance” was His blood. 

Scripture, therefore, proves in plain words, 
that Christ, instituting the Holy Eucharist, con¬ 
verted the substance of bread into the sub- 


EIGHTEENTH LETTER. 


133 


stance of Ilis body, and the substance of wine, 
into the substance of His blood. 

After Christ had instituted the Holy Eu¬ 
charist, He said to His Apostles (they alone 
were present: “ Ho this for a commemoration 
of Me,” {Luke XXII- 19. By saying “ do this,” 
lie commanded them to do, what He had done 
Himself, namely to take bread and to convert 
the substance thereof into the substance of His 
body, and to take wine, and to convert the 
substance thereof into the substance of His 
blood, and commanding them to do it, He 
gave them also power to do it. For it is con¬ 
trary to the perfections of God to give a com¬ 
mand without giving the power of fulfilling it. 
Hence when God commanded the earth saying: 
“ Let the earth produce the green herb. . . . 
and the fruit tree {Gen. 7-11).” He gave it the 
power of doing so, and saying * 46 in commemo¬ 
ration of Me,” He added one of the reasons, 
why it should be done, namely to commemo¬ 
rate His death, as I will show more fully in a 
future letter. 

Protestants, however, thinking or speaking 
of their own churches, do well not to believe 
in Transubstantiation, for they would only 
believe an untruth. For they have no tran- 

12 


1 34 LETTERS TO A PROTESTANT FRIEND. 

substantiation in their own churches, because 
no Protestant ministers were present at the 
hist supper, when Christ gave the command 
and power of transubstantiating, for the sim¬ 
ple reason of their being not yet in existence, 
and none of those, who sprang into existence 
in the sixteenth century, and since, were the 
legitimate successors of those, who had been 
present on that memorable occasion. 

In reading the Bible you have undoubtedly 
also observed the following transubstantia- 
tions; Slime of the earth into human flesh, 
( Gen. 11- 7); human flesh into salt, ( Gen. XIX- 
26); the rod of Moses into a serpent, ( Exod. 
VII- 10); water into blood, {Exod. VII-20) ; the 
dust of Egypt into sciniphs, {Exod. VIII-16) ; 
water into wine, {John 11-9). In all these 
examples not only the substance was conver¬ 
ted into another one, but the accidents also 
were changed accordingly. For those miracu¬ 
lous conversions of one thing into another 
had to be perceived by the senses, whilst in 
the Holy Eucharist, the change of one “ sub¬ 
stance into another, is to be believed, not per¬ 
ceived by the senses, in order that doing so, 
we may worship God, as Eternal Truth, who 
can neither deceive, nor be deceived. Hence 


EIGHTEENTH LETTER. 


135 


the invisible substance is changed, whilst the 
visible accidents remain unchanged. 

Finally you have undoubtedly also observed, 
that the world itself has been created in such 
a manner, as to exhibit to us continually 
changes of one thing into another, to prepare, 
as it appears, the human mind for the more 
ready acceptance of transubstantiation, which 
is a mystery of vital and eternal consequence! 
For is not grass, corn, etc., in some sense 
changed into milk, flesh, wool, etc 1 Is not oil, 
sperm, wax, etc., also in a certain manner 
changed into fire 1 


Ycurs , Very Sincerely. 


NINETEENTH LETTER. 


ON THE REAL PRESENCE. 

Dear Sir :— 

Having treated in my last letter on transub- 
stantiation, we come now to the consideration 
of the Real Presence of Christ in the Holy 
Eucharist. With regard to this Mystery the 
Church teaches, that when the substance of 
bread is converted (transubstantiated) into the 
substance of the body of Christ, then, under 
the appearance (accidents) of bread, there is 
Christ really present in substance, His body, 
His blood, His soul and divinity, that is, Christ 
whole and entire. Likewise, when the sub¬ 
stance of wine is converted, (transubstantiated) 
into the substance of the blood of Christ, then, 
under the appearance (accidents) of wine there 
is Christ really present in substance, His body, 
His blood, His soul and divinity, that is, Christ 
whole and entire. This is also one of the 
many mysteries of religion, the truth of which 
according to the will of God, is neither to be 
perceived by our senses, nor comprehended by 



NINETEENTH LETTER. 


137 


our intellect, but believed on the authority of 
Christ, who teaches it by His Church, in order 
that doing so, we may worship God as Eternal 
Truth, who can neither deceive, nor be de¬ 
ceived. 

But the Beal Presence of Christ in the Holy 
Eucharist is also clearly proved by Scrip¬ 
ture itself. For we read, that Christ said to 
Nicodemus: 44 Amen, amen, I say to thee, 
unless a man be born again of water, and 
the Holy Ghost, he cannot enter into the 
kingdom of God,” (John T//-5). Children come 
into the world with a natural life, which fits 
them to be citizens of this natural world, hence 
to become citizens of the supernatural kingdom 
of God, they must be 44 born again,” that is, 
they must receive the supernatural life, which 
fits them for the supernatural kingdom of God. 
This supernatural life is infused into human 
souls by the Holy Ghost at the fountain of 
baptism. Hence it is, that Christ said: “Un¬ 
less a man be born again of water, and the 
Holy Ghost, he cannot enter into the kingdom 
of God.” 

Now as the natural life of man is to be sup¬ 
ported by the natural nourishment which 
comes from the earth, so the supernatural life 
of souls is to be sustained by the supernatural 


138 LETTERS TO A PROTESTANT FRIEND. 

nourishment, which comes down from heaven, 
and which is Christ Himself in the Holy Eu¬ 
charist. Hence we read, (John VI ), that Christ 
teaching in the synagogue at Capharnaum, in 
the presence of Jews, His disciples, and the 
Apostles, said: “ I am the bread of life,” 
(F48). “I am the living bread, which came 
down from heaven. If any man eat of this 
bread, he shall live for ever, and the bread, 
which I will give, is My flesh for the life of 
the world,” (E-51, 52). 

When Christ called Himself the bread of 
“ life,” He evidently meant the supernatural 
life. For the natural life is more a slow death, 
than anything else. For scarcely is a child 
born into this world, than it hastens to¬ 
wards death, and the irresistible stream of time 
carries it every moment nearer to it. But the 
supernatural life is everlasting, is eternal, 
hence life in reality and truth. 

Christ, calling Himself the “ bread of life,” 
caused a great uproar in the synagogue. They 
all took His words in the literal sense. They 
all understood, that they had to eat the real 
flesh of Christ Himself. Hence, 

1. The Jews debated among themselves 
saying: u How can this man give us His flesh 
to eat,” (F-52). From this it is evident, that 


NINETEENTH LETTER. 


139 


the Jews understood Christ to say, that they 
had to eat His real flesh. Christ was then 
publicly teaching in the synagogue. If, there¬ 
fore, they had misunderstood Him, it was His 
duty to correct their misunderstanding. Hid 
He correct them l On the contrary He affirmed 
repeatedly, that they had to eat His real flesh, 
and drink His real blood to support their 
supernatural life saying: “ Amen, amen, I say 
unto you, unless you eat the flesh of the Son 
of Man, and drink His blood, you shall not 
have life in you. He that eatetli My flesh, 
and drinketh My blood, hath everlasting life, 
and I will raise him up on the last day. 

For My flesh is meat indeed, and My blood is 
drink indeed. He that eateth My flesh, and 
drinketh My blood, abideth in Me, and I in him. 
As the living Father hath sent Me, and I 
live by the Father, so he, that eateth Me, the 
same also shall live by Me,” ( V. 54, etc.) This 
reply of Christ to the Jews leaves not a sha¬ 
dow of doubt, that He meant to say, that we 
have to eat His real body, and drink His real 
blood to support the supernatural life of our 
souls, which alone makes us fit for the king¬ 
dom of God. 

2. The disciples had understood Christ’s 
words in the same sense, as the Jews, namely, 


140 LETTERS TO A PROTESTANT FRIEND. 

that we have to eat His real flesh, and drink 
His blood, by which many of them were dis¬ 
pleased, murmured, and said : 44 This saying is 
hard, and who can hear it,” ( V. 61), and after 
this they 46 left Him, and walked no more with 
Him,” ( V. 67). What did Christ do, when 
some of His disciples left Him 1 Did He call 
them back ? No! He let them go, from 
which it follows, that, whoever will not admit, 
that Christ is the supernatural nourishment of 
human souls, and that He hath to be received 
by the faithful, as their spiritual nourishment, 
cannot be a disciple of Christ, and hence can¬ 
not belong to Him, consequently cannot be 
saved. 

3. After this Christ turning to His apostles, 
said to them : 44 Will you also go awayl ” ( V 
68). Christ, therefore, left it free to them, 
either to believe, that they had to be nourished 
by His real flesh and blood, or to leave Him 
also. Then Peter in the name of all of them 
said: 44 Lord to whom shall we go ; Thou hast 
the words of eternal life, and we have believed, 
and we have known, that Thou art the Christ, 
the Son of the Living God,” (F-68). The 
Apostles, therefore, believed Christ’s words, 
because He is the source of eternal and infalli¬ 
ble truth. And, as Christ is Eternal and In- 


NINETEENTH LETTER. 


141 


fallible Truth speaking by Himself, so He 
is the same Eternal and Infallible Truth, 
when speaking through His Church, as He 
does from the day of Pentecost when the Holy 
Ghost descended upon the Church to make it 
the infallible organ of divine Truth. 

Now, Sir! every sincere, intelligent and 
thinking mind will readily admit, that, what 
Christ foretold in the synagogue at Caphar- 
naum, He instituted at the last supper, when 
He took bread, and blessed, and broke, and 
gave to His disciples, and said: “Take ye and 
eat, this is My body.” And taking the chalice, 
He gave thanks, and gave to them saying: 
u Drink ye all of this. For this is My blood 
of the New Testament, which shall be shed for 
many for the remission of sins,” {Matt. XXVI- 26, 
etc). As these words of Christ, spoken at the 
last supper, prove Transubstantiation, as I have 
shown in my last letter, so His words spoken 
in the synagogue at Capliarnaum, prove His 
Ileal Presence in the Holy Eucharist. For: 

1. He said: “lam the bread of life,” (John V- 
48). He did not say: My body is the bread 
of life; but “I am,” that is, His whole person, 
Ilis body, His blood, His soul, and divinity, 
are the bread of life. Hence Christ must be 


142 LETTERS TO A PROTESTANT FRIEND. 

whole and entire really present in the Holy 
Eucharist. He said: 

2. I am the living bread, which came down 
from heaven, etc. (V-51). He did not say: 
64 My body” is the living bread, but 44 1 am,” 
that is, His whole person, His body, His blood, 
His soul and divinity are the living bread, 
which came down from heaven. Hence not 
only the body and blood, but Christ whole and 
entire, is really present in the Holy Eucharist. 
He said: 

3. 44 He that eateth Me,” the same also shall 
live by Me,” ( F-58). Christ does not only say, 
he that eateth 44 My flesh,” but he that eateth 
4 ‘ Me,” that is, His whole person, His body, 
His blood, His soul, and divinity, the same 
shall also live by Me. 

Every one of these texts shows plainly, that 
Christ whole and entire is really present in the 
Holy Eucharist. 


Your ObedH Servant. 


TWENTIETH LETTER. 


FOR WHAT REASON IS CHRIST PRESENT IN THE 
HOLY EUCHARIST. 

Dear Sir : 

Having shown to you in my last letter, that 
Christ is really present in the Holy Eucharist, 
you ask perhaps, why 1 for what purpose is 
lie there] for two reasons of most vital and in¬ 
finite importance, namely: 

1. To be the sacrifice of the New Testament, 
and 

2. To be the supernatural nourishment of 
the faithful. 

1. Having shown to you in the 17th and 
18th letters, that in the New Testament, as 
well as in the old one, God requires to be wor¬ 
shiped by sacrifice, and that it is Jesus Christ, 
who continues to offer Himself in His sacred 
Humanity, under the appearances of bread and 
wine, through the hands of His ministers, 
bishops and priests, upon the altars of His 
Church: it remains only, that I should state 



144 LETTERS TO A PROTESTANT FRIEND. 

the ends for which Christ continues the obla¬ 
tion of His sacred Humanity upon the altars 
of His church. He does so, 

1. To enable his faithful brethren upon 
earth to worship God, as the Creator, Owner, 
and Sovereign Lord of all things, and thus to 
offer to Him the essence of divine worship, by 
which His Holy Name is exalted, and magni¬ 
fied in every place, from the rising of the sun 
to the going down of the same. 

2. Christ continues the sacrifice of His sacred 
Humanity, as a memorial of His death for the 
redemption of the world. Hence, when He 
had instituted it at the last supper, He com¬ 
manded His Apostles to continue it, saying: 
“ Do this for a commemoration of Me,” {Luke 
XXII- 19). “For as often as you shall eat this 
bread, and drink this chalice, you shall show 
the death of the Lord until He come,” (at the 
end of the world), 1 Cor. XI-25. 

For it was the will of God, that the faithful 
should have a lively memorial of the death of 
His Son for the redemption of the world, in 
order that they may always remember how 
much God had done for their salvation, and 
consequently what an awful account they would 
have to give at the dread hour of death, before 


TWENTIETH LETTER. 


145 


tlie tribunal of God, if by their own negligence, 
or wickedness, they would bring damnation 
upon their souls, after God had done so much 
for their eternal happiness. It was, however, 
not the will of God, that the body of Christ 
should remain on the Cross, and His sacred 
blood should lie at the foot of the Cross to the 
end of the world, and that people should come 
from all parts of the earth to Mount Calvary to 
be reminded of the death of Jesus Christ for 
the redemption of the world. Hence Christ 
instituted the sacrifice of Mass. His sacred 
Humanity, under the appearances of bread, and 
wine, to be offered in every place, from the 
rising of the sun to the going down, in order 
that the faithful, wherever they may live, may 
now and then have the opportunity of assist¬ 
ing at the sacrifice, and be reminded of the 
shedding of the sacred blood of Jesus Christ 
for their eternal salvation. For, when during 
the sacrifice the substance of the bread, which 
lies upon the altar, is converted into the sub¬ 
stance of the body of Christ, and the substance 
of the wine in the chalice is converted into the 
substance of the blood of Christ, it appears, (it 
only appears) that they are separated from 
each other, which apparent separation reminds 
13 


146 LETTERS TO A PROTESTANT FRIEND. 

the worshippers that- Christ has shed His blood 
for the redemption of their souls. 

3. Christ continues the sacrifice of His sacred 
Humanity, as a channel through which the 
merits of the sacrifice of the Cross are brought 
down upon all generations of faithful people, 
for a satisfaction for their sins. For we all are 
sinners. St. James says: “We all offend in 
many things,” {III- 2); but it is certain, that no 
soul stained with the least sin, can enter into 
that glorious kingdom, “ into which nothing 
defiled can enter,” {Rev. XXI- 27). How good 
then! how necessary it is, that Christ should 
continue the expiating sacrifice of His sacred 
Humanity, as a channel to bring down to the 
remotest generations, the inexhaustible merits 
of the sacrifice of the Cross; otherwise, what 
frightful mountains of spiritual debts would 
we find heaped up against us before the tribu¬ 
nal of Christ, at the hour of death ! 

4. The fourth reason why Christ continues 
the sacrifice of His sacred Humanity, is to obtain 
for His faithful brethren all the blessings, spir¬ 
itual and temporal, they stand in need of to 
work out their salvation. For this is the 
great, the only really important work one has 
to attend to upon earth, to save “ his immortal 


TWENTIETH LETTER. 


147 


soul.” This saved, all is right for ever, but 
this lost, all is lost for eternity. The whole 
world cannot redeem a damned soul from hell 
fire. Hence Christ says : “ What doth it profit 
a man, if he gain the whole world, and lose 
His own soul, or what shall a man give in ex¬ 
change for his soul]” {Matt. XVI- 26. It is 
also for this reason, jthat St. Paul so urgently 
exhorts the faithful saying: “With fear and 
trembling work out your salvation,” {Phil. 
77-12). Now it is certain, that without the 
grace and help of God, we cannot save our 
souls. Hence Christ, knowing this, comes to 
our assistance by continuing the oblation of 
His sacred Humanity, to obtain for His breth¬ 
ren, in return, from the “ giver of every best 
and perfect gift,” {James 7-17) all the favors 
and graces we stand in need of to work out our 
eternal salvation. 

5. Finally, the fifth reason for which Christ 
continues the oblation of His sacred Humanity, 
is, to offer to the heavenly Father, the “ giver 
of every best and perfect gift,” worthy thanks 
for all the countless favors and graces He so 
bountifully showers upon us continually. 

These are the reasons why in the New Tes¬ 
tament, as well as in the old one, God requires 


148 LETTERS TO A PROTESTANT FRIEND. 

sacrifice to be offered to His Supreme Majesty, 
and wo to him, who stands outside the sphere 
of its sacred influence ! Wo to him who does 
not partake in the countless and ineffable 
blessings it is intended to draw down upon 
mankind continually, according as human souls 
may stand in need of them. 

Yours , Most Sincerely . 


XWEN T Y-F1RST LETTE11. 


SANCTIFICATION OF OUR SOULS. 

Dear Sir:— 

Having stated in previous letters, in what 
manner we may worship God, as Eternal 
Truth, as our Lord and Master, and as the 
Creator, Owner, and Sovereign Lord of all 
things; we come now to the consideration of 
what we have to do for the sanctification of 
our souls, in order that those acts of divine 
worship may be acceptable to the Sovereign 
Majesty of the Most High, and meritorious of 
eternal rewards. 

The first thing required is to be cleansed 
from sin, at the sacred fountain of baptism. 
Hence we read, that when on the day of Pen¬ 
tecost the Apostles had received the Holy 
Ghost, sallying forth into the streets of Jeru¬ 
salem, they preached to the gathering multi¬ 
tudes, who hearing them had compunction in 
their hearts, and said to the Apostles: “ What 
shall we do men, brethren \ and Peter said to 
them, do penance, and be baptized every one 


150 LETTERS TO A PROTESTANT FRIEND. 

of you . . . for the remission of your sins,” 
(.Acts 11-31, 38). 

God in His infinite Holiness and Goodness 
has indeed created man originally holy in union 
and friendship with Himself, an heir of heaven, 
and a future partner with Him in the enjoy¬ 
ments of eternal bliss. That friendship and 
union with God, who is life eternal, imparted 
to man’s soul supernatural life; life, which 
made him fit to be raised from this natural 
world to the supernatural happiness and glory 
of the kingdom of heaven. But to enjoy that 
eternal glory and happiness in its full extent, 
it is necessary that it should have been received 
as a reward, rather than a mere gift of the 
goodness and liberality of God. Hence to give 
men the opportunity of meriting it, God gave 
to Adam and Eve the commandment of not 
eating of a certain tree of paradise,( Gen. Ill- 3). 
Had they observed that easy law, they would 
have lived happily in paradise, and after a cer¬ 
tain time, they would have been transformed in¬ 
to angels of beauty, and received into the king¬ 
dom of glory without dying. But satan, the 
enemy of God and men, persuaded them to 
transgress that command of God, and to eat of 
the forbidden fruit, which they unhappily did. 
{Gen. 777-6). 


TWENTY-FIRST LETTER. 


151 


By that sin the union and friendship with 
God was dissolved. For when they followed 
the advice of Satan in preference to the com¬ 
mand of God, they turned from God to what 
was forbidden, hence they insulted God, and 
dissolved the union and friendship which pre¬ 
viously had existed between themselves and 
their Creator. Turning, therefore, from God, 
who is life eternal, they lost supernatural life, 
which had fitted them for the supernatural 
kingdom of heaven, and retained the natural 
life only, which makes men fit for this natural 
world. Hence St. Paul says: “ In Adam all 
died,” (1 Cor. ATF-22), that is, by the sin of 
Adam, in which all men sinned (Rome PH2), 
all lost supernatural life. 

The sad consequence of this was, that all 
men stained with sin, should be excluded from 
the glorious kingdom of heaven, “ into which 
nothing defiled shall enter,” (Rom. XX 1-27.) 
with this difference, however, that those, who 
would have died before committing any sin 
themselves, would have enjoyed for ever a nat¬ 
ural happiness; a happiness agreeable to their 
natural life and condition. This is believed to be 
the case now with the souls of those children who 
die before baptism without having committed 
any sins of their own. They enjoy a mere natu- 


152 LETTERS TO A PROTESTANT FRIEND. 

ral happiness, instead of the bliss of the 
glorious kingdom of heaven. But all those, 
who would have died after having committed 
sins themselves, would have been punished for 
ever, according as the number, and greatness 
of their sins would have deserved it. From 
this you see, that the fall of mankind was very 
great, was deplorable, and the worst of it was, 
that they could not rise from the depth of 
misery, into which sin had cast them. 

But God in His unbounded mercy and good¬ 
ness, took pity on fallen man, and the second 
person of the Blessed Trinity, the Son of God, 
became man by assuming human nature, that 
is, a human body and a human soul. Being, 
therefore, true man, the Son of God could suf¬ 
fer in His sacred Humanity, and being true 
God at the same time, His sufferings had an 
infinite value in the eyes of the heavenly Father, 
and stored up for us an inexhaustible treasure 
of merits and graces, rich enough not only to 
save all the people of this world, but of count¬ 
less worlds, if God should choose to create 
them. Hence it is, that when the Saviour 
was born, angels sang: “Glory to God in the 
highest; and on earth peace to men of good¬ 
will,” {Luke II- 14). For the sufferings of 
Christ are a plentiful satisfaction to God for 


TWENTY-FIRST LETTER. 


153 


the insult offered to Him by transgressing Ilis 
laws. And, as to men, none of u good will,” 
that is. now, who is willing to do the will of 
God, as laid down for us in the religion estab¬ 
lished by Christ, has any ground for despair, 
or even faintheartedness regarding his salvation. 
Hence St. Paul writing to the Philipians 
{IV- 4), says : “ Rejoice in the Lord always : 
again I say, rejoice.” And the Prophet Isaiah, 
(AY73), speaking of the inexhaustible treasure 
of merits and graces of Christ, and the un¬ 
bounded generosity with which they are dis¬ 
pensed by the ministers of Christ, (1 Cor. 
YL4), to the faithful, according as every one 
stands in need of them, says: “You shall 
draw waters, (graces), with joy out of the 
Saviour’s fountains.” Those fountains of the 
Saviour are the “ sacraments” established by 
Christ in His church. They are compared to 
the fountains of water, because of the abun¬ 
dance of soul-refreshing, and vivifying graces 
they contain, pouring them into human souls 
continually, as they stand in need of them. 

The first, and most necessary of those sacred 
fountains is baptism. The principal graces 
and favors it pours into human souls are the 
following: 

1. It cleanses the soul from original sin, 


154 LETTERS TO A PROTESTANT FRIEND. 

and other sins committed before baptism, as 
St. Paul writes to the Ephes. ( V-25) saying : 
“ Christ loved His church, and delivered Him¬ 
self up for it, that He might sanctify it, clean¬ 
ing it by the laver of water in the word of 
life.” 

2. When cleansed from sin, through bap¬ 
tism, men are made members of the Church of 
Christ which is His body and of which He is 
the Saviour, (Eph. F-29), the “ beginning and 
the head,” (Col. -£18), consequently they are 
made members of His body, of “ His flesh, and 
of His bones,” (Eph. F-30). It is this union 
with the Church, the body of Christ, St. Paul 
meant by saying: “ In one spirit were we all 
baptized into one body,” (1 Cor. XII- 13); 
“ were grafted into the good olive tree,” 
(Rome XI-24i). By this union with Christ, 
Our Redeemer and Mediator, the union, and 
friendship with God, who is Life Eternal, is 
re-established, by supernatural life restored to 
men, without which none can enter into the 
kingdom of heaven, as Christ said to Nicode- 
mus: “ Amen, amen, I say to thee, unless a 
man be “ born again” .of water and the Holy 
Ghost, he cannot enter into the kingdom of 
God,” (John III-5). By this sacrament is 
effected, what St. Paul meant, when he said: 


TWENTY-FIRST LETTER. 


155 


“ As in Adam all died, so in Christ all shall 
be made alive,” (1 Cor . XV-22). For by the 
sin of Adam men lost supernatural life, by the 
merits of Christ, infused into their souls at the 
sacred fountain of baptism, they receive it 
again, hence are supernaturally ‘ 6 born again.” 

3. They are made children of God, and 
heirs of the kingdom of heaven. When one 
is baptized, he renounces the “ world,” and its 
wicked principles, and engages himself to be¬ 
lieve, to profess, and observe the religion es¬ 
tablished by Christ and the Holy Ghost, con¬ 
sequently he is led by the spirit of God. But 
St. Paul says: “ Whoever are led by the 
Spirit of God, they are the sons of God. . . . 
and if sons, heirs also; heirs indeed of God, 
and joint-heirs with Christ,” {Rom. F7ZZT4, 
17). Baptism, therefore, makes men children 
of God, and heirs of the kingdom of heaven. 

4. Finally the sacred fountain of baptism 
infuses into human souls the virtues of Faith, 
Hope and Charity, that is, it grants to the 
worthy recipient a disposition of believing, 
what Christ has revealed, and teaches by His 
Church; of hoping to obtain pardon for sins, 
and life everlasting through the merits of 
Christ, the Redeemer; of loving God above 
all things, because He is infinitely perfect and 


156 LETTERS TO A PROTESTANT FRIEND. 

deserving of all love. A disposition for these 
principal virtues, without which it is impossible 
to please God, baptism grants to all worthy 
receivers. 

Here you undoubtedly ask : but if baptism 
# be necessary for salvation, what becomes of so 
many millions of human beings, who die with¬ 
out having ever been baptized ? Shall they 
all be lost \ In answer to this question I 
say: 

1. As to those who die before having arrived 
at the years of discretion, having committed no 
actual sin of their own, they will all enjoy a 
natural happiness, in place of the supernatural 
one, as I have stated above. For God having 
created them to make them partners with Him 
in the enjoyments of eternal bliss, {Matt. 
XXH21), being prevented from raising them 
to the bliss of the celestial abode, will give them 
a natural happiness, agreeable to their natural 
life and condition. 

2* With regard to those, who die after hav¬ 
ing committed actual sins of their own, and 
not having it in their power to receive the 
usual baptism of water, they may receive at 
least the baptism of blood, or the “ explicit” or 
“ implicit” baptism of 44 desire,” so that every 
human being, having attained the years of dis- 


TWENTY-FIRST LETTER. 


157 


eretion, lias it in his power to receive baptism, 
either the baptism of water, blood, or desire. 

3. The baptism of blood consists in this, that 
one, being under Christian instruction, is taken 
up by the enemies of Christianity, and execu¬ 
ted before be has the opportunity of receiving 
the usual baptism of water, as it often hap¬ 
pened, even in our days, in China and Corea. 
You will have no difficulty, I think, to admit, 
that, if one for God’s sake sacrifices his natural 
life, God, in Ills unbounded goodness, will give 
him, in return, the supernatural one. It is 
this Christ meant, when He said : “ He that 
shall lose his life for My sake shall find it,” 
{Matt. 39). 

4. The baptism of “desire” consists in this, 
that one being truly contrite for his past 
offences, seeing death rapidly approaching, and 
knowing the necessity of baptism for salvation, 
desires to receive it most sincerely without 
having any body to confer it upon him. Such 
one receives the baptism of u desire,” which 
will also give him the title to the kingdom of 
heaven. For God does not require more of any 
one, than he can possibly do. 

5. The baptism of “ desire,” consists 
in this, that one, who has received no in- 

14 


158 LETTERS TO A PROTESTANT FRIEND. 

struction regarding Christianity, a savage In¬ 
dian, or African for instance, admitting the ex¬ 
istence of a Supreme Being, and the proprie¬ 
ty and necessity of worshiping Him, as all 
people do (with the exception of fools, (Pd. 
XIII-1), seeing himself at the point of death, 
is desirous of knowing and doing every thing 
the Supreme Being requires of him. In this 
desire of knowing, and doing every thing the 
Supreme being requires of him, baptism is in¬ 
cluded, and this desire joined to a heart sin¬ 
cerely contrite for all past offences, is all, that 
God in His unbounded goodness, requires for 
admitting such a one into the abode of eternal 
bliss. 

From this you see, that every one, who 
comes to the years of discretion, has it in his 
power to receive either the baptism of water, 
or of blood, or of explicit or implicit desire ? 
These different modes of receiving baptism, 
convey all the same graces and favors upon the 
worthy recipient. By them they are cleansed 
from sin: ingrafted into the Church, the body 
of Christ; united to God, who is life eternal ; 
hence are “born again,” receiving supernatural 
life, which fits them to be raised to the blissful 
region of the kingdom of heaven, are made 
children of God, and heirs of the kingdom of 


TWENTY-FIRST LETTER. 


159 


glory, and the virtues of faith, hope, and char¬ 
ity, are poured into their souls. 

The kingdom of heaven, therefore, receives 
its glorious citizens not only from the civilized 
and Christianized nations, but also from the sav¬ 
age tribes of the forest. For God creates all 
men to be saved, and none to be lost, (1 Tim. II- 
3, 3), and gives to them sufficient grace to learn, 
and to do, what He requires of them. Those, 
therefore, who do the will of God, as far as 
they know it, and have it in their power • to 
fulfil it, are faithful servants of God, and, of 
course, will receive the reward of the faithful 
servant, which is “ to enter into the joy of the 
Lord,” (Matt. XXF-23). 

Permit me here to tell you, as a candid and 
sincere friend, that to judge from the know¬ 
ledge, Protestants, now living, have of the 
Catholic Church, I am under the impression, 
that on an average more heathens are saved 
than Protestants. 

For the Protestants, and other non-Catholics 
of this country, may be divided into three 
classes, namely (1) such as know the Catholic 
Church and religion to be the Church and the re¬ 
ligion established by Christ. (2.) Such as have 
doubts about it. (3.) Such who sincerely think 


160 LETTERS TO A PROTESTANT FRIEND. 

their church and religion to he the church and 
religion established by Christ. 

1. The number of the first class, who know 
the Catholic religion to be the religion estab¬ 
lished by Christ, whilst they know also, that 
the Protestant religions have been got up by 
mere men, is very large. Let me ask, there¬ 
fore, why does this class profess a religion 
made by a man, or does not profess any religion 
at all, in preference to professing the religion 
of Christ ] Do they do so to please God, or to 
please themselves] To please themselves, of 
course ! Hence they prefer their own will to 
that of God, consequently exalt themselves 
above God. Is not that an awful insult to the 
majesty of the Most High] With this insult 
upon their souls, when they have to appear 
before the tribunal of God at the dread hour 
of death, can the just judge say to them; Well 
done, thou good and faithful servant, etc., ( Matt . 
XXF-23)] will He, in His justice, not be 
forced to say: “ the unprofitable servant shall be 
cast out into the exterior darkness. There shall 
be weeping and gnashing of teeth,” (H30). 

2. The second class are those, who doubt, if 
after all, the Catholic religion be not the reli¬ 
gion established by Christ. That there are 
many of this class, there can be no doubt about 


TWENTY-FIRST LETTER. 


161 


it. What then have such Protestants to do ] 
Of course it is their duty to inquire; to read 
Catholic books of instruction; to ask those 
who can give them information on the subject, 
etc. Or what do you yourselves require of 
your servants, when they are in doubt, what 
you want them to do 1 Do you not require of 
them to come, and ask you ] Certainly ! And 
if they do not come, and ask, for fear you 
might give them a task, which they would not 
like to perform, and would quietly go to do, 
what would please themselves, would you con¬ 
sider them to be faithful servants ] Surely not! 
Is it not the same case with those, who have 
doubts in religion] They must inquire of 
those, who can give them information, and if 
they do not do it, for fear they might find a 
religion to be the true one, which they would 
not like to profess and observe, they are like¬ 
wise unprofitable servants, deserving to be 
“cast out into the exterior darkness, where 
there shall be weeping and gnashing of teeth,” 
( 7-30). 

3. The third class are those, who sincerely 
think, that their religion, and church, are the 
true ones established by Christ. This class 
counts at present very few. Fifty, even twenty, 
and less years ago, there may have been a 


162 LETTERS TO A PROTESTANT FRIEND. 

great many belonging to it. They think 
themselves to be Protestants, but in the eyes 
of God, and His Church, they are members 
of the Catholic Church, belonging indeed not 
to the visible body of the Church, but to the 
soul thereof. For provided, that they have 
been validly baptized, they were ingrafted into 
the body of Christ, which is His Church, and 
their having been raised according to Protes¬ 
tant doctrines and principles, was, and is no 
fault of theirs. Those, therefore, of them, who 
died, or will die, without having ever commit¬ 
ted any grievous sin after baptism, will be 
saved. But those of them, who have commit¬ 
ted grievous sins, such as dissolved the union 
and friendship between God and themselves, 
have put an almost insurmountable obstacle in 
their way to salvation, because they have not 
the sacrament of “penance” instituted by 
Christ for the remission of those sins, which 
men commit after baptism. For common 
sense should be enough to teach anybody that, 
since a sacrament (baptism) is necessary to 
cleanse souls from the effects of original sin, 
which not we, but our first parents have com¬ 
mitted, another sacrament must be required for 
the remission of those sins, which we commit 
ourselves \ But such a sacrament Protestants 


TWENTY-FIRST LETTER. 


163 


have not, and this is the reason why many, 
even of this third class, will be eternally lost. 


Your most sincere Friend . 


TWENTY-SECOND LETTER. 


ON CONFIRMATION AND HOLY COMMUNION. 

Dear Sir :— 

In my last letter I have treated on baptism, 
which is the first fountain of the Saviour, 
through which His merits and graces are 
poured into human souls. You have seen, 
that those favors and graces are great and 
many. For by that fountain persons are 
cleansed from original and other sins, if guilty 
of any; made members of the Church of Christ, 
which is His body, of which He is the Saviour, 
the begining and the head; are united again 
in friendship to God, who is Life Eternal, 
by which they are “ born again,” receiving su¬ 
pernatural life, which makes them fit for the 
glorious kingdom of heaven; are made children 
of God, heirs of heaven, and the virtues of 
faith, hope, and charity, without which it 
is impossible to please God, are poured into 
their souls. 



TWENTY-SECOND LETTER. 


165 


Now sir! why is it, that God in most cases, 
permits people to remain a long time upon 
earth, after He had adopted them as His chil¬ 
dren, and made them heirs of the kingdom of 
heaven ] Why does He not receive them at 
once into the region of eternal bliss ] He does 
it, because God not only wants His faithful 
children to enjoy heaven’s bliss, but to enjoy it 
to the greatest extent, and with the highest 
honors possible. Now tell me, if after a hard 
fought battle soldiers receive decorations; the 
one, because he deserved it by his bravery, the 
other, as a mere mark of the donor’s generosity, 
which of them will enjoy it more] And to 
which of them will it be a greater honor] To 
him certainly, who had merited it. Is it not 
the same case, then, with the never fading 
crown of glory ] Is it not to be merited to 
be enjoyed in its fullest extent, and with the 
highest honors ? Certainly ! This is the reason 
why God lets most people stay a long time 
upon earth, after He had adopted them, as His 
children, and heirs of the kingdom of heaven. 
For during their stay upon earth, He requires 
of them to worship Him in the manner He 
prescribed in His religion, permitting them 
to be tempted against the observance of its 
doctrines, commands and regulations by their 


166 LETTERS TO A PROTESTANT FRIEND. 

evil propensities, the “ world/’ and Satan him¬ 
self, “ who goeth about like a roaring lion, 
seeking whom he may devour,” (1 Pet. F-8). 
In order, therefore, that they may not succumb 
to the temptations, but stand their combats, 
gain the victory, and finally descend from the 
stage of their earthly career victorious, and 
adorned with the never-fading crown of glory ; 
Christ has established two other fountains of 
grace, of which I shall speak in this letter; 
namely, Confirmation and Communion. 

1. To confirm means to make strong. In 
what, then, does confirmation make souls 
strong 1 In faith, hope, and charity. These 
virtues are infused into human souls at the 
sacred fountain of baptism, but are yet like 
tender plants, unable to hold out against the 
storms of temptations, which persons have to 
go through to work out their glorious and eter¬ 
nal crown. In order, therefore, to impart this 
supernatural strength the Holy Ghost descends 
upon the'persons to be confirmed, through the 
prayer and imposition of the bishop’s hands, to 
make provision of supernatural light for the 
time of need. For it is the want of super¬ 
natural light, why most people are spiritually 
so feeble, and dull minded, that though daily 
experience teaches them, that the irresistible 


TWENTY-SECOND LETTER. 


1G7 


stream of time carries them every moment 
nearer the gate of eternity, yet their mind is 
totally bent upon the riches, honors, glories 
and pleasures of this world, which in a short 
time they have to give up and descend into 
the region of eternity, poor, miserable and 
wretched ! To prevent immortal souls, already 
made children of God, and heirs of heaven, 
from falling into that frightful depth of eternal 
woe and calamity, and to secure them for the 
kingdom of glory, the Holy Ghost descends to 
make provision of supernatural light for the 
time of need. For, when people are super¬ 
natural ly enlightened, they are strengthened 
also to do, what is good, and to avoid what is 
evil, that is, they are made spiritually strong, 
they are Confirmed. Hence when we read, 
that when Samaria had been converted to 
Christianity, and the people had already been 
baptized “ Peter and John went to confirm 
them: “who,when they had come, prayed for 
them, that they might receive the Holy Ghost 
(third person of the Blessed Trinity), for He 
was not yet come upon any one of them, but 
they were only baptized in the name of the 
Lord Jesus Christ. Theit they laid their hands 
upon them, and they received the Holy Ghost,” 


168 LETTERS TO A PROTESTANT FRIEND. 

and through Him a provision of supernatural 
light and strength. 

2. Communion. When treating on baptism 
I have shown to you, that supernatural life, 
which alone makes men fit to become citizens 
of the glorious kingdom of heaven, had been 
lost by the sin of Adam, and restored again 
through the merits of Christ at the sacred foun¬ 
tain of baptism. Hence it is written : “ As in 
Adam all die, so in Christ all shall be made 
alive,” (1 Cor. AF22). After one has received 
supernatural life, the great and vital question 
arises, how to preserve and invigorate it until 
death. For if one, whilst on his journey 
towards death, loses supernatural life, and ar¬ 
rives before the tribunal of Christ, deprived of 
it, he will not be fit for the supernatural king¬ 
dom of glory, and will certainly not be received 
into it. What nourishment then has Christ 
provided to preserve and invigorate supernatu¬ 
ral life in human souls ? to provide nourishment 
to sustain natural life, God commanded the 
earth to produce it, when He said: “ Let the 
earth bring forth the green herb . . . and the 
fruit trees,” ( Gen . 7-11). What nourishment 
then has Christ provided to support the super¬ 
natural life? Nothing less than Himself. 
Hence He said in the synagogue at Caphar- 


TWENTY-SECOND LETTER. 


1G9 


naum in the presence of Jews, His disciples, 
and the Apostles as yon may read in the sixth 
chapter of St. John: “I am the bread of life,” 
“ I am the living bread, which came down 
from heaven. If any man eat of this bread, 
he shall live for ever; and the bread, which I 
will give is My flesh for the life of the world.” 
Unless you eat the flesh of the Son of Man, 
and drink His blood, you shall not have life 
in you.” He that eateth My flesh, and drink- 
eth My blood hath everlasting life, and I will 
raise him up on the last day.” As the living 
Father hath sent Me, and I live by the Father, 
so he that eateth Me, the same also shall live 
by Me,” {John VI- 39, etc.) 

In all these passages Christ calls Himself 
the nourishment of life, meaning the super¬ 
natural, not the natural life. For the natural 
life is more a slow death, than anything else. 
For the very instant a child has entered into 
existence, off it starts after death, and the irre¬ 
sistible stream of time carries men every 
moment nearer to it. But the supernatural 
life is eternal, is immutable, is life in reality 
and truth ! 

It was at the last supper, that, when Christ 
instituted Himself, under the appearances of 
bread and wine, as the sacrifice of the New 


170 LETTERS TO A PROTESTANT FRIEND. 

Testament. He also instituted Himself, as 
the nourishment to support supernatural life, 
without which none can enter into the king¬ 
dom of glory. Transubstantiation you find ex¬ 
plained and proved in the 18th, and the Real 
Presence of Christ in the Holy Eucharist, in 
the 19th letter. Accordingly Christ is really 
present in the Holy Eucharist, under the ap¬ 
pearances of bread and wine, His body, His 
blood, His soul and divinity, that is, Christ 
whole and entire. Under the appearance of 
bread only, He is received by the faithful, 
whilst the 44 sacrificing” priest receives Him 
both under the appearance of bread and wine, 
this being essential to the sacrifice. The re¬ 
ception of Christ, as the supernatural nourish¬ 
ment is usually called Holy Communion. 

Perhaps you ask yet, why does Christ give 
Himself under the appearance (accidents) of 
bread instead of under any other appearance ? 
He does so, because bread is the most usual 
nourishment of men, and because He gives 
Himself as the spiritual nourishment, He as¬ 
sumes the appearance of bread and, of the 
same bread, the substance of which has been 
converted into the substance of His body. In 
the 8th letter I have given you examples to 
show, that when spirits want to appear to men, 


TWENTY-SECOND LETTER. 


171 


they assume an appearance befitting the office, 
to perform which, they appear. The arch¬ 
angel Raphael for instance, having been sent 
by God to be the guide of Tobias, assumed the 
appearance of a beautiful young man, standing 
girded, and as it were ready to walk,” (Job V- 
5). Christ in like manner, whenever He 
appeared after His resurrection. He did so 
under appearances suiting the circumstances, 
under which He appeared, thus showing Him¬ 
self to Mary Magdalene in the garden, where 
the sepulchre was, He appeared in such a man¬ 
ner, that she thought Him to be the gardener, 
(John XX-14, 15). Under the appearance of 
a traveler He drew near, and walked with 
two disciples going to Emmaus, talking with 
them on what had taken place in Jerusalem 
regarding Jesus, {Luke XX1Y- 15), etc. In the 
Holy Eucharist He shows Himself under the 
appearance of bread and wine, because He is 
there,as the supernatural nourishment ofhuman 
souls, to preserve and invigorate the super¬ 
natural life, without which none can enter into 
the glorious kingdom of heaven. 

It was not worth the while to answer here 
the objections Protestants make against this 
Catholic doctrine. If you read attentively the 
18th and 19th letters, you will be able to solve 


172 LETTERS TO A PROTESTANT FRIEND. 

them yourselves. Besides, all the objections 
against Catholic doctrines, rest on the princi¬ 
ple of private judgment, which is not admitted 
by Christ in matters of religion, as I have 
shown to you in my seventh letter. He has 
appointed the teaching portion of His Church, 
the Apostles and their successors, the bishops, 
as a corporation of teachers, and the judgment 
of individuals must be subject to the judgment 
of the Church, and “ he that will not hear the 
Church,” says Christ: “ let him be to be thee, 
as the heathen and publican,” {Matt. XVI-Yi ); 
46 and he that believeth not (the teachings of 
the Church) shall be condemned,” (Mark XVL 
16). 


Ycurs , Very Sincerely. 


TWENTY-THIRD LETTER. 


ON THE SACRAMENT OF PENANCE, OR FORGIVENESS 
OF THE SINS COMMITTED AFTER BAPTISM. 

Dear Sir:— 

In my last letter I have shown to you, that 
after God has, by baptism, adopted persons as 
His children, heirs of heaven, and future part¬ 
ners with Him in the enjoyments of eternal 
bliss, in order to secure them for the kingdom 
of glory, Christ has established two other foun¬ 
tains of grace: Confirmation to strengthen 
them in faith, hope, and charity, without 
which it is impossible to please God, and Holy 
Communion to support and invigorate their su¬ 
pernatural life, without which none can enter 
into the glorious kingdom of heaven. 

Thus provided, they start upon their jour¬ 
ney towards eternity, worshipping God as 
Eternal Truth ; as their master, their Creator, 
Owner and Sovereign Lord of all things, bat¬ 
tling on the way continually with three harass¬ 
ing enemies; evil propensities, the “ world,” 
and Satan, who follows them, as a roaring lion, 


174 LETTERS TO A PROTESTANT FRIEND. 

seeking whom he may devour,” (1 Peter. H8). 

Now sad experience proves, that notwith¬ 
standing the ample provision of grace, God has 
made for their journey, they often yield wilfully 
to the suggestions of their spiritual enemies, 
and transgress the laws of God. Though these 
trangressions may be committed against every 
law of God, and though they may be of the 
greatest variety in regard to their wickedness, 
yet they all may be reduced to two classes, 
namely: 

1. Such as indeed more or less stain the 
soul and make it displeasing in the eyes of 
God, but do not dissolve the union and friend¬ 
ship with Him, and hence do not deprive 
souls of supernatural life. This class of sins 
are called venial sins. 

2. Such as are grievous transgressions, dis¬ 
solving the union and friendship with God, 
which had been re-established by baptism, 
and hence destroying again supernatural life, 
without which none can enter into the kinsr- 

o 

dom of God. The condition of such persons 
is, therefore, again deplorable indeed. They 
are no longer friends of God; no longer His 
children; no longer heirs of the kingdom of 
heaven. What then ! will God give them up 
now, as unworthy of further mercy and assist- 


TWENTY-THIRD LETTER. 


175 


ancel No! The merits of Christ are un¬ 
bounded ! He can afford to pay the spiritual 
debts of His brethren, how greatsoever they 
may be, and He is willing to do so, as often as 
they are willing to do their own part for the 
remission of their sins, and the salvation of 
their souls. No wonder, then, that when the 
Saviour was born, angels sang glory to God in 
the highest, and on earth peace to men of good 
will,” {Luke 77-13). 

The question therefore arises: what does 
God require on the part of sinners for the re¬ 
mission of their sins 1 

1. From Adam until Moses a sincere sorrow 
for past offences with the purpose of avoiding 
them for the future, and a readiness of doing 
penance for them, was sufficient for the remis¬ 
sion of sins. This disposition saved the Nini- 
vites from perdition, whilst the want of it car¬ 
ried the inhabitants of Sodom and Gomorra, 
from a temporal fire to eternal burnings. 

2. From Moses till Christ, besides the sin¬ 
cere sorrow for past offences, and purpose of 
avoiding them for the future, with the willing¬ 
ness of doing penance, confession of sins was 
already required. Hence we read in the book 
of Numbers, (V-6),that God commanded Moses 
saying: “ Say to the children of Israel, when 


176 LETTERS TO A PROTESTANT FRIEND. 

a man, or a woman, shall have committed any 
of all the sins, which men are wont to commit, 
and by negligence shall have transgressed the 
commandment of the Lord, and offended, they 
shall confess their sins.” From this it is evi¬ 
dent, that already in the Old Testament they 
had to confess their sins. But to whom had 
they to confess them 1 To God perhaps ? 
No ! God needs no confession, knowing all sins 
from eternity. To whom then! To whom, 
but to the priest. For we read in Levit. (F-18 ; 
VI-6, 7), that in certain cases people were re¬ 
quired to “ offer to the priest a ram without 
blemish, according to the measure and esti¬ 
mation of their sins,” and the priest had to 
pray for them, and then their sins were for¬ 
given. Here you may ask: who had to mea¬ 
sure and estimate the greatness of the sins, 
the sinner or the priest 1 Reason forces us to 
admit, that the priest had to do it. But how 
could he do it without knowing the sins ? Com¬ 
mon sense, therefore, forces us likewise to ad¬ 
mit, that they had to confess them to the 
priest. Accordingly we read in St. Matthew, 
(777-5, 6), that when John the Baptist was 
baptizing, “ then went out to him in Jerusalem, 
and all Judea, and all the country about Jor¬ 
dan ; and they were baptized by him in the 


TWENTY-THIRD LETTER. 


177 


Jordan, confessing their sins.” It is evident, 
therefore, that confession of sins was both pre¬ 
scribed, and practiced in the Old Testament. 

3. When we come now to the most impor¬ 
tant point of the Christian religion ; the paint 
to which most of the reprobates will have to 
ascribe their damnation, and the elect ones 
their salvation; the point, which, when duly 
performed, restores the lost friendship with 
God, supernatural life, and the title to the 
kingdom of heaven ; I mean the mode of doing 
penance for grievous sins committed after 
baptism. What then is required 1 

1. A sincere sorrow for past offences with 
the earnest purpose of avoiding them for the 
future, and a willingness of doing penance, and 
making restitution, if any injury had been 
done to neighbors. Under these conditions it 
is the desire of God, that every one’s sins 
should be forgiven. The question, therefore, 
comes up; will Christ forgive the sins Himself 
personally, or will He do it through His min¬ 
isters, the bishops and priests 1 

Whilst Christ was upon earth in His natural 
condition, surrounded with the same flesh and 
blood, as we are, He forgave sins Himself. 
Hence we read, that He said to the man sick 
of the palsy: “ Son be of good heart, thy sins 


178 LETTERS TO A PROTESTANT FRIEND. 

are forgiven thee,” {Matt. IX- 2); and to Mary 
Magdalene, He said : “ Thy sins are forgiven 
thee ... go in peace,” {Lulce F/A43, 50) etc. 

But on the day of his resurrection, having 
assumed His glorious condition, He transferred 
that power to His disciples to exercise it in 
His name. Hence we read in the gospel of 
St. John (XX-19, 20, etc.), that Christ appear¬ 
ing to them said: “ Peace be to you,” and 
showing them His hands and His side, to con¬ 
vince them that He was really Jesus crucified 
risen again, who had died for the sins of the 
world, He said again: “ Peace be to you.” 
As my Father has sent Me, (for the destruction 
of sin), so also I send you,” (for the same pur¬ 
pose). When He had said this, He breathed 
on them and said: “ Receive ye the Holy 
Ghost, whose sins you shall forgive, they are 
forgiven them, and whose sins you shall retain, 
they are retained,” ( H23). 

From these words of Christ it must be plain 
to every intelligent and thinking mind, that on 
the day of His glorious resurrection, He trans¬ 
mitted His power of forgiving sins to His dis¬ 
ciples, who were to be His ministers in His 
kingdom, the Church. For making known to 
them, who had to exercise for the future, the 
most important office of forgiving sins in His 


TWENTY-THIRD LETTER. 


179 


kingdom, He did not say: “ whose sins I shall 
forgive, but whose sins you shall forgive, they 
are forgiven them. Nor did He say: “ whose 
sins I retain, but whose sins you retain, (do not 
forgive), they are retained, (not forgiven). 

And should we not be surprised, had He not 
done sol For is not the Church the kingdom 
of Christ 1 {Matt. IX- 37). Is He not the 
“ King of Kings, and Lord of Lords 1” {Rev. 
XIX. 16). 

Do not even earthly kings transact the busi¬ 
ness of their kingdom through ministers 1 Does 
not, therefore, common sense urge us to admit, 
that Christ, the King of Kings and Lord of 
Lords, transacts the business of His kingdom 
also through ministers. Surely! He teaches 
through His ministers, baptizes through His 
ministers, confirms through His ministers, dis¬ 
tributes the bread of life through His minis¬ 
ters, forgives sins through His ministers, etc. 
etc., in a word He rules His Church, which is 
His kingdom, through His ministers, the 
bishops and priests. Hence St. Paul says: 
“ Let a man so look upon us, as the ministers 
of Christ, and the dispensers of the mysteries 
of God,” (1 Cor . IV- 1). 

I could give you more proof upon this sub¬ 
ject, but I think, that those, I have already 


180 LETTERS TO A PROTESTANT FRIEND. 

adduced from reason and Scripture, are amply 
sufficient to convince any intelligent and think¬ 
ing mind, that Christ transferred His power of 
forgiving, and retaining sins to the ministers 
of His Church. Besides, it is the doctrine of 
the Catholic Church, the infallible and divinely 
constituted teacher, whose doctrine every one 
is bound to believe under the penalty of being 
condemned, (Mark XVI- 15, 16). 

The most common objection against this 
Catholic doctrine is: how can men forgive 
sin 1 I say, by the power and commission of 
Christ. An Englishman as such, cannot 
transact business with the American govern¬ 
ment, but if he has been appointed by the 
Queen to do so, who will deny, that he has the 
power 1 In like manner men, as such, cannot 
forgive sins, but what person of common sense 
will deny, that men empowered by Christ, as 
He did the ministers of His Church, can do it ? 

Protestants, however, thinking and speaking 
of their own ministers, do well in not admit¬ 
ting that power, for they would only admit an 
untruth, and deceive themselves. For Protes¬ 
tant ministers do not belong to the corporation 
of ministers, to which Christ transferred that 
power, consequently they have it not. This is 
the principal cause, why grievous sins, dissolv- 


TWENTY-THIRD LETTER. 


181 


ing the union and friendship with God, and 
destroying supernatural life, without which 
none can enter into the kingdom of heaven, 
throw an almost insurmountable difficulty into 
the way of salvation, even to the Protestants 
of the third class, as I have stated at the end 
of the twenty-first letter. For their ministers 
having not the power of forgiving sins, how 
will they obtain that forgiveness 1 They say : 
I go to Christ to have my sins forgiven. But 
let them remember, that on the day of His 
glorious resurrection, Christ transferred that 
power to His ministers, to exercise it in His 
name, consequently we must apply to them 
for the forgiveness of our sins. For whoever 
desires to follow Christ into His glorious and 
eternal kingdom, must follow the path which 
He hath marked out to go thither, and not 
follow his own fancy. 

2. The second duty required of us for the 
remission of grievous sins committed after bap¬ 
tism is the confession of them to the minister 
of Christ, who is to forgive them. That Christ 
requires the confession of sins, must be evident 
to every one from the fact, that He has given 
to His ministers the powers of forgiving, or 
retaining them. For this shows, that Christ 
16“ 


182 LETTERS TO A PROTESTANT FRIEND. 

requires of them to act with discretion, justice, 
and fairness, according, as the circumstances 
of a case may require it. But how can the 
minister act according to the circumstances of 
a case, except he know those circumstances \ 
and how can he know them, except through 
the confession of the penitent 1 Common 
sense itself, therefore, teaches, that Christ re¬ 
quires the confession of sins with such circum¬ 
stances, as render the transgression more or 
less grievous in the sight of God. 

Please take now your Bible, dear sir, and 
and turning to St. James V-14, you will find, 
that the Apostle giving the faithful directions 
what to do under certain circumstances, says : 
“ Is any man sick among you \ let him bring 
in the priests of the Church; and let them 
pray over the sick man, anointing him with oil 
in the name of the Lord; and the prayer of 
faith shall save the sick, and the Lord shall 
raise him up (spiritually at least, if not corporal¬ 
ly) and if lie be in sins, they shall be forgiven 
him. Confess, therefore, your sins one to 
another; and pray for one another, that you 
may be saved.” 

From this you see, that the Apostle tells the 
faithful, in time of sickness, to call in the 
priests of the Church to pray over the sick 


TWENTY-THIRD LETTER. 


183 


man, anointing him with oil in the name of 
the Lord, requiring of them to confess their 
sins, that is, the sick man to the priest called 
in. And no wonder, for God wants all men 
to be saved, and none to be lost. But if 
one carries a grievous sin before the tribu¬ 
nal of God, where the Lord shall render 
every one according to his works, ( Matt . 
IF/-27), will not God in His justice be forced 
to pronounce the sentence of condemnation 
against him ? Undoubtedly ! Hence to avert 
this frightful and eternal calamity from the 
faithful, they are required, in danger of death, 
to call in the priests, and to confess their sins, 
in order that the minister of Christ may for¬ 
give them their sins, and that they may 
appear before the tribunal of God in the state 
of friendship and union with Him, and heirs of 
the kingdom of heaven. 

I could adduce almost innumerable proof 
for the necessity of confessing our sins from 
reason, scripture, tradition, and Protestant 
writers, but for what use 1 It is sufficient to 
know, that Christ teaches it by His Church, 
and says: “ He that will not hear the Church, 
let him be to thee, as a heathen and a pub¬ 
lican, ” . . . {Matt. XVI1I-13 etc.). And “he, 
that believeth not (the teachings of the Church) 


184 LETTERS TO A PROTESTANT FRIEND. 

shall be condemned,” (Mark XVI- 15, 16). 
From this general rule of confessing his sins 
no body is excepted. No ! not the priest, not 
the bishops, not the Pope! 

Before dismissing this important and vital 
subject, I say thirdly, that the confession of 
sins is a much easier task, than people usually 
imagine. It is the imagination only, which 
makes it apparently difficult. For 

1. One may go to a perfect stranger to con¬ 
fession, if one pleases, and use all precautions 
not to be known by him. Besides this, the 
priest does not want to know, who the peni¬ 
tent is, or whence he comes. Charity ob¬ 
liges him to suppose the penitent to be con¬ 
trite for his sins, having the intention of 
avoiding them for the future. Under this con¬ 
dition the penitent has a right to the unboun¬ 
ded treasure of the merits of Christ, and to 
have his sins forgiven by his minister. Hence 
the priest is, and feels himself bound to hear 
the confession of the petitioner, and all he 
cares for is, that the penitent may make a sin¬ 
cere, humble confession of all his grievous 
sins with the earnest purpose of avoiding them 
for the future. 

2. Besides this, the priest is bound to the 
strictest secrecy as to whatever he knows 


TWENTY-THIRD LETTER. 


185 


hom confession. From confession, of course, 
he knows at least the grievous sins of the 
penitent. But besides the sins, he may acci¬ 
dentally get knowledge of the penitent’s imper¬ 
fections and evil propensities, as pride, vanity, 
etc.; he may get knowledge also of the good 
and bad qualities of the person, as talent, igno¬ 
rance, etc. All these things, and whatever 
else the confessor may know from confession, 
must be buried in eternal silence, so that out 
of confession the priest is not allowed to speak 
even with the penitent himself on those sub¬ 
jects, without the penitent’s special permission. 

3. But this is not all. The confessor is 
not only not allowed to reveal any thing he 
knows from confessions, but he is also equally 
strictly forbidden to make use of any knowl¬ 
edge acquired in confession. For instance, 
if a priest had made up his mind to travel a cer¬ 
tain road on a certain day, and would learn from 
a confession, that he is going to be waylaid, 
and assassinated, he would not be allowed to 
stay at home, or to take another road. For by 
that to save his life he would make use of a 
knowledge acquired in confession, which under 
no condition whatever is allowed. He might 
ask the penitent’s permission to make use of 
the knowledge, and stay at home, or take 


186 LETTERS TO A PROTESTANT FRIEND. 

another road, etc., but if the penitent refuses 
to give it, he has to go, and expose himself 
to danger and death, rather than without the 
penitent’s permission to make use of a knowl¬ 
edge acquired in confession. 

The most common difficulty people feel in 
confessing their sins is shame. Shame of con¬ 
fession keeps thousands out of the pale of the 
Catholic Church. But ought people not rather 
be ashamed not to confess their sins, than to 
confess them 1 For does not everybody know, 
that confession of sins is a great check 
against committing them ? From this it fol¬ 
lows, that those, who do not confess them, 
commit on an average, much more sin, than 
those who confess. . This is admitted by many 
Protestants and infidels themselves, say, there¬ 
fore, that people ought rather be ashamed not 
to confess their sins, than to confess them. 

Besides this, is not the life of man a warfare 
upon earth 1 Has he not to combat continu¬ 
ally against evil propensities, the “ world,” 
and Satan himself? Is it a wonder then, if 
he be sometime overcome by them ? And if 
so, if he repents sincerely, and confess his sins, 
does he not show good sense, virtue, and no¬ 
bility of heart? But on the contrary, what 
can be imagined more dull, and stupid, than a 


TWENTY-THIRD LETTER. 


187 


man traveling on the road to death, judgment 
and eternity, (as we actually are continually 
doing), committing sins, more or less every 
day, without endeavoring to have his spiritual 
accounts with his God and Creator, now and 
then paid up and settled, so that arriving at 
his journey’s end, and being called up before 
the tribunal of God, he may not have frightful 
mountains of sins heaped up against him, 
which will force the just judge to pronounce 
the sentence of eternal condemnation against 
him \ 

Non-Catholics say sometimes: what is the 
use of confessing sins, and committing them 
again; of confessing them and committing 
them again, etc., etc ? I answer : If they con¬ 
fess them without being sorry for them, and 
having the purpose of avoiding them for the 
future, their confession is of no use to them. 
But if they are each time sincerely sorry for 
having offended God, intending to do better 
for the future, God, in His unbounded good¬ 
ness and mercy, will each time forgive them. 
For {Matt. XVIII- 21, 22), we read, that when 
Peter came to Jesus, saying: “ How often 
shall my brother offend against me, and I for¬ 
give him ? Till seven times?” Jesus said to him: 
“ I say not to thee, till seven times, but till 


188 LETTERS TO A PROTESTANT FRIEND. 

seventy times seven times.” Since, therefore, 
God requires of us finite beings, easily tired of 
doing good, to forgive our offenders seventy 
times seven times, that is, as often as they 
offend us, will He, who is infinite in mercy 
and goodness, not do the same l Will He re¬ 
quire more of us, than He is willing to do 
Himself'? It would be blasphemy to think 
so! We are, therefore, bound to admit, that, 
as often as one is sincerely sorry for having 
offended God, being resolved to do better for 
the future, God in His unbounded mercy and 
goodness, is most willing and desirous, that his 
sins should be forgiven by His minister, whom 
He has empowered to do so, when he said: 
“ Whose sins you shall forgive, they are for¬ 
given them,” (John JOT-22). For on this 
side of His tribunal, God treats us according 
to His unbounded goodness and mercy, but 
there His mercy ceases, and His justice com¬ 
mences to act, both for rewarding the good, 
and punishing the evil deeds. Hence He 
says, that “ there He will render to every one 
according to his works,” {Matt. X1I-21). The 
sentence before that tribunal is final, irre¬ 
vocable, eternal! The whole world cannot 
save a soul from hell! Oceans of tears may 
be shed, but in vain! Hence Christ says: 


TWENTY-THIRD LETTER. 


189 


“ What doth it profit a man, if he gain the 
whole world, and lose his own soul \ Or what 
shall a man give in exchange for his soul ?” 
{Matt. XVI- 16). 


Your most sincere Friend. 


TWENTY-FOURTH LETTER. 


MEANS TO FREE OUR SOULS FROM TEMPORAL PUN¬ 
ISHMENT, AFTER SINS HAVE BEEN FORGIVEN, 

AND THE ETERNAL PUNISHMENT REMITTED. 

Dear Sir:— 

In the last letter I have shown to you, 

1. That, if after baptism one commits a 
grievous sin, he loses all the favors and 
graces bestowed upon him by the merits of 
Christ through baptism. He ceases to be in 
union and friendship with God, ceases to be a 
child of the Most High ; ceases to be an heir 
of heaven; loses supernatural life, without 
which none can enter into the kingdom of 
God. But, 

2. That sincere repentance for his trans¬ 
gressions, purpose of avoiding them for the 
future, readiness of doing penance, and making 
restitution, if he should have done any injury 
to his neighbor, confession of sins, and the 
priests absolution, secure to him again, 
through the merits of Christ, the forgiveness 



TWENTY-THIRD LETTER. 


191 


of sins with all the favors and graces he had 
lost by sin. 

After sins are forgiven, and the eternal pun¬ 
ishment remitted, there remains usually a tem¬ 
poral punishment due to grievous transgres¬ 
sions, as was the case with Adam, Eve, and 
David, who, though upon their repentance* 
God had remitted to them the eternal punish¬ 
ment, yet had to suffer most severe temporal 
afflictions, ( Gen . III-16, etc.; Kings XII- 1, etc.) 

Besides those remnants of punishment for 
grievous offences, venial sins also, though they 
do not dissolve the union and friendship with 
God, deserve a temporal punishment. For 
common sense itself teaches us, that every 
trangression in thought, word, deed, or omis¬ 
sion against any of the commands, precepts, 
and ordinances of the Most High, or His 
Church, deserves a punishment. Hence Christ 
says, that even for an idle word, that men 
shall speak, they shall render an account on 
the day of judgment, {Matt. XII- 35). Even 
idle words, therefore, must be wrong and 
punishable. 

Since, then, men’s transgressions from a 
grievous one, down to an idle word, are count¬ 
less, and every one having a certain degree of 
punishment for its consequence, who could 


192 LETTERS TO A PROTESTANT FRIEND. 

estimate the amount of spiritual debts, or pun¬ 
ishment, awaiting us at the hour of death 
before the tribunal of the Most High, if we do 
not endeavor to pay them off gradually, as we 
contract them on our journey towards that 
dread tribunal 1 

This leads us, therefore, to another very im¬ 
portant question to be answered in this letter: 
what means have we to pay off those spiritual 
debts, or remove those punishments from our 
souls, before we arrive before that awful tribu¬ 
nal] For it is certain, that if one does not 
arrive there, as pure from sin and punishment 
deserved, as an angel of heaven, he will not be 
received into that glorious kingdom, into 
which “ nothing defiled can enter,” {Rev. 
XZ7-27). 

Those means are especially four: 

1. Penitential works, as fasting. For rea¬ 
son itself teaches us, that if one punishes him¬ 
self for his transgressions, he restores to God 
the honor he refused to pay Him, when he 
transgressed His laws, and consequently offers 
satisfaction to His Divine Majesty, and hence He 
himself will not have to punish the offender. 
These voluntary penitential works, though 
they may be very insignificant in themselves, 
go far in paying our spiritual debts. 


TWENTY-FOURTII LETTER. 


193 


For whilst we are passing through this 
world, God treats us according to His un¬ 
bounded mercy and goodness, whilst before 
His tribunal He will render to every one, in 
strictest justice, according to his works, both 
in rewarding the good, and punishing the evil 
deeds. 

This has been understood from the earliest 
ages of the world. Hence we read, (Jonas III), 
that when the prophet Jonas, passing through 
the city of Nineveh, and crying out: ‘Yet 
forty days, and Nineveh shall be destroyed,” 
the men of Nineveh proclaimed a fast, and put 
on sackcloth, from the greatest to the least, and 
God in His great mercy spared that city from 
the punishment of destruction, which they had 
deserved by their sins. 

In the New Testament Christ Himself gave 
us the example of performing penitential works 
by fasting forty days, and He foretold, that 
after His ascension His disciples would fast, 
(Matt. IX- 15). Accordingly the Apostles 

fasted almost continually, and commanded 
their followers to do the same; hence the prac¬ 
tice in the Catholic Church of fasting in Lent, 
on Ember days, and Fridays in Advent. All 
these penitential works of the Old and New 
17 


194 LETTERS TO A PROTESTANT FKIEND. 

Testament, have been, and are yet performed 
to offer satisfaction to God for past offences, 
and to remove from our souls the punishments 
deserved by our sins. 

2. The second means of paying our spiritual 
debts, is to bear with patience the trials and 
afflictions of this life. For they are frequently 
sent, as a punishment for our sins. This has 
been understood from the days of old Hence 
we read, that when the brethren of Joseph 
coming into Egypt were apparently severely 
treated by him they said one to another: “ we 
deserved to suffer these things, because we 
have sinned against our brother, seeing the 
anguish of his soul, when he besought us, and 
we would not hear; therefore is this affliction 
come upon us,” {Gen. 42-21). 

3. The third means of paying our spiritual 
debts, and of removing punishments from our 
souls, are alms deeds. For “ blessed are the 
merciful says Christ, for they shall obtain 
mercy,” {Matt. F-7). Hence it was, that To¬ 
bias said to his son : “ My son give alms out 
of thy substance, and turn not away thy face 
from any poor person, for so it shall come to 
pass, that the face of the Lord shall not be 
turned from thee. For alms deliver from all 
sin, and from death, and will not suffer the 


TWENTY-FOURTII LETTER. 


195 


soul to go into darkness (/F-7, etc). Hence 
it is also, that, when Daniel saw the punish¬ 
ments, which were to come upon Nabuchodo- 
nosor on account of his sins, he advised him to 
avert them by works of mercy to the poor, say¬ 
ing to him: “ Wherefore O King! let my 
counsel be acceptable to thee, and redeem thou 
thy sins with alms, and thy iniquity with 
works of mercy to the poor,” (Dan. IV- 24). 

4. The fourth means of paying our spiritual 
debts, is to gain indulgences. Not minding 
the many misrepresentations, of which you may 
have heard, or read, without believing them, 
regarding the indulgences of the Catholic 
Church, I will give you the plain, simple idea of 
them. 

In the first place you know, that, when it is 
said of parents, teachers, etc., that they are in¬ 
dulgent, it most commonly means, that they 
do not punish those under their charge, ac¬ 
cording as they have deserved it. Such in¬ 
dulgences are so common, that outside the 
sphere of tyranny, there is no parent, no teacher, 
no government, that does not frequently grant 
them. Now tell me, if a child has deserved the 
punishment of being deprived of some delica¬ 
cies at table for eight days for instance, and on 
the fourth day to please the father, offers him 


196 LETTERS TO A PROTESTANT FRIEND. 

a beautiful flower, begging his pardon for past 
offences, and promising to do better for the 
future, will not the father feel moved to remit 
the remaining four days of the punishment, or 
a part of it \ Jf he remits the whole, he grants 
the child a plenary indulgence, if he remits a 
part only of the four days, he grants the child 
a partial indulgence; and if he remits nothing, 
does he not act more like a tyrant than a 
father 1 

Again, suppose a scholar had deserved to be 
kept in for a week, during recesses, and hav¬ 
ing borne the punishment for three days with 
signs of sincere repentance, begs the teacher’s 
pardon, promising to do better for the future, 
will not the teacher remit him the whole or a 
part of the remaining punishment ? If he re¬ 
mits the whole, he grants the scholar a plenary 
indulgence; if he remits a part only, he grants 
him a partial indulgence, and if he refuses to 
grant any remission at all, does he not also act 
more like a tyrant than a worthy teacher 1 

Likewise, suppose, that according to the 
laws of a state, or a country, a man had de¬ 
served to be put into the penitentiary for ten 
years, and having borne the punishment for 
five years with great signs of sincere sorrow 
for his crimes, begs pardon, aud promises to do 


TWENTY-FOURTH LETTER. 


197 


better for the future, are not the authorities 
apt to remit to him the remaining five years 
of the punishment, or a part thereof! If they 
remit the whole of the five remaining years, 
they grant the criminal a plenary indulgence; 
if they remit a part only of the five remaining 
years, they grant him a partial indulgence, and 
if they remit nothing at all, do they not also 
act like tyrants rather than worldly magis¬ 
trates 1 

In civil life, therefore, an indulgence means 
a remission of temporal punishment upon the 
offenders’ sincere sorrow, and earnest promise 
of doing better for the future, and we may 
safely admit, that outside of tyranny, every 
parent, teacher, government, and every body 
else, exercising authority over others, grants 
such civil indulgences. 

Knowing, therefore, what civil indulgences 
are, we come to the question: what is a reli¬ 
gious indulgence ? According to the doctrine 
of the Catholic Church, an indulgence is the 
remission of the whole, or a part of the tempo¬ 
ral punishment due to sin, after the sin has 
been forgiven, and the eternal punishment re¬ 
mitted. 

Here let me ask, can any person of sound 
mind be so unreasonable and blasphemous, as 


198 LETTERS TO A PROTESTANT FRIEND. 

to admit, even for a moment, that God, who 
is infinite in all perfections, infinite, therefore, 
in goodness and mercy, is alone so stern, and 
rigorous, as not to grant indulgences to Iiis 
children upon earth] Does not the least 
degree of common sense forbid us to think so ] 
Reason, therefore, forces us to admit, that God 
also grants indulgences. How, then, does He 
grant them ? Does He grant them personally, 
or through His ministers ] Through His min¬ 
isters of course. For Christ, the 44 King of 
Kings, and Lord of Lords,” (1 Tim,. F/-15), 
rules His Church, which is His kingdom, 
through His ministers. He transferred the 
power of granting indulgences to Peter, and 
his successors, the bishops of Rome, when He 
said to him: 44 1 will give to thee the keys of 
the kingdom of heaven. And whatsoever 
thou slialt bind upon earth, it shall be bound 
also in heaven ; and whatsoever thou shalt 
loose upon earth, it shall be loosed also 
in heaven,” {Matt. XVI- 19). Likewise also 
to all of the Apostles and their successors, the 
bishops, when He said to them : “Amen I say 
to you, whatsoever you shall bind upon earth 
shall be bound also in heaven, and whatsoever 
you shall loose upon earth shall be loosed 
also in heaven,” {Matt. XVIII-18). 


TWENTY-FOURTH LETTER. 


199 


By saying, whatsoever you shall bind upon 
earth shall be bound also in heaven, Christ 
meant, that whatever laws and regulations, 
touching discipline, (for the doctrines being 
from Christ, and the Holy Ghost, John XIV- 
26, are unchangeable), they should make upon 
earth, their observation would be required also 
by Himself. And saying, whatsoever you 
shall loose upon earth, shall be loosed in hea¬ 
ven, He meant: 

1. That if they should abolish disciplinary 
laws, and regulations in the Church, when it 
should be deemed profitable for the spiritual 
welfare of the faithful, their act would be 
sanctioned in Heaven, and 

2. That, if they should loose the bonds, 
which bind the sinner to offer to the divine 
justice a certain amount of penitential works, 
as a satisfaction for his sins, and require a 
much smaller amount only of penitential 
works, as prayers, fasts, alms, in place of the 
whole, or a part of the punishment deserved, it 
should be approved, and admitted also in 
heaven. This you see is an indulgence, 
because upon the performance of a light peni¬ 
tential work, a large amount of punishment is 
remitted through the ministers of Christ. If 
upon the performance of the small penitential 


200 LETTERS TO A PROTESTANT FRIEND. 

work, the whole punishment, standing against 
the sinner at the bar of Divine Justice, is re¬ 
mitted, it is called a plenary indulgence ; if a 
part only is remitted, it is called a partial in¬ 
dulgence. 

You see, therefore, that reason and scripture 
force every intelligent mind to admit the power 
of granting indulgences given by Christ to His 
ministers. But this is not all. It is also the 
doctrine of the Catholic Church, our infallible 
and divinely constituted teacher, who says: 
“ The power of indulgences was left by Christ 
in the Church, and the use of them is most 
wholesome to Christian people.” 

I have no doubt, that you fully comprehend, 
how infinitely momentous those powers of for¬ 
giving sins, and granting indulgences, are to 
human souls, and consequently, how unspeak¬ 
ably important it is to belong to the Church 
established by Christ, in place of belonging to 
one established by a mere man, where there 
are no such powers, where every one’s sins, and 
punishment thereof accumulate, as fast and 
regularly as they are committed, without any 
forgiveness, or remission of them. What, 
therefore, will be the consternation and an¬ 
guish of their minds, when they will see their 
sins, and the punishment deserved by them, 


TWENTY-FOURTH LETTER. 


201 


towering up at the bar of Divine Justice like 
dark, and frightful mountains, whilst through 
the unbounded merits and goodness of Christ, 
they had it in their power of blotting them 
out almost as fast, as they committed the sins, 
and contracted their punishments ! 

Your Most Sincere Friend. 


TWENTY-FIFTH LETTER. 


THE DIFFERENT CONDITIONS IN WHICH SOULS WILL 
ARRIYE BEFORE THE TRIBUNAL OF GOD. 

Dear Sir :— 

In my last letter I treated on the means 
we have to free ourselves from the tempo¬ 
ral punishment, often due to sins, after the 
sins themselves have been forgiven, and the 
eternal punishment remitted, so that having 
finished our journey through this life, and ar¬ 
rived before the tribunal of our judge, we may 
be found pure enough to enter into the glori¬ 
ous kingdom of the Most High, “into which 
nothing defiled can enter,” {Rev. XXI-21). 

The next most interesting question, which 
will arise in every intelligent and thinking 
mind is: what are the different conditions, in 
which souls will arrive before that awful tri¬ 
bunal \ They are three : 

1. Those, who died in the state of grie¬ 
vous sin, which dissolved the union be¬ 
tween themselves, and Christ, the Redeemer, 



TWENTY-FIFTH LETTER. 


203 


and consequently have ceased to be united to 
Him, as branches with the vine, {John XV- 
5, 6), will go to the torments of eternal fire. 

For common sense teaches us, that any 
transgression against a law of the Most High, 
deserves a punishment, which God in His jus¬ 
tice is bound to inflict after death, if the offen¬ 
der offered no satisfaction during life time. 
That punishment is most probably the torment 
of fire. For Christ, speaking of those, who do 
not lead a good Christian life, says: 44 Every 
tree that does not yield good fruit, shall be 
cut down, and shall be cast into the fire,” 
{Matt. VII- 19). Again He says, that at the 
end of the world He will send His angels to 
“ gather those, that work iniquity, and to cast 
them into the furnace of fire,” {Matt. XIII- 
41, 42). Moreover, comparing Himself to a 
vine, and the faithful to branches, He says: 
“ If any one abideth not in Me, (but dissolves 
the union by sin), he shall be cast forth as a 
branch, and shall wither; and they (angels) 
shall gather him up, and cast him into the 
fire, and he burneth,” {John JF-5, 6), etc., 
etc. That fire must necessarily be an everlast¬ 
ing fire. For Christ says, that He will say to 
the reprobate on the day of judgment: 44 Depart 
from Me ye cursed into everlasting fire, 


204 LETTERS TO A PROTESTANT FKIEND. 

prepared for the devil and his angels,” {Matt. 
XXV. 41). Christ therefore calls that fire “ a 
fire prepared” for the devil and his angels. 
That fire has, therefore, been created purposely 
to punish sins in spirits, and in human souls. 
As, therefore, earthly fire feeds upon wood, 
etc., so hell-fire feeds upon sins; and as wood 
etc. is fuel for earthly fire, so sins are fuel for 
hell-fire; and as earthly fire continues burning 
as long as the fuel lasts, so hell-fire burns, as 
long as the sins last in a spirit, or soul descend¬ 
ing into hell; but the sins of the damned last 
for ever, hence the fire feeding upon those sins, 
must also last for ever. The reason for this is, 
because those damned spirits and souls are not 
in union with Christ, as branches with the 
vine. Hence His merits cannot pass over into 
their sufferings, as the sap of a vine passes over 
into its branches, and hence those sufferings 
of the damned are not meritorious before the 
Most High, and do not pay off the spiritual 
debts, standing against them before the bar of 
Divine Justice. It follows, therefore, that 
their sins are everlasting, and hence the fire 
feeding upon them must be everlasting too, 
and raging forever, as fiercely as it did in the 
first instant; hence it is called everlasting 
fire, {Matt. XXVAl ; XT-11 ; XVII18; Mark 


TWENTY-FIFTH LETTER. 


205 


7X45) etc. To burn in hell-fire is, therefore, 
the eternal condition of all, who, after having 
committed a grievous sin, neglect to repent 
sincerely, and to obtain forgiveness of it, before 
they arrive at the tribunal of God at the hour 
of death. 

2. Those who arrive at the tribunal of God, 
free from grievous sins, and hence in union 
with Christ, as branches with the vine, (John 
XV-5, 6), but in the state of venial (small) 
sins, or having not fully satisfied Divine justice 
for their imperfections, venial sins, and punish¬ 
ment deserved, are.not pure enough to enter 
at once into the kingdom of glory, “ into which 
nothing defiled shall enter,” (Rev. XX7-27). 
Those souls are, therefore, not good enough for 
heaven, and not bad enough for hell. What 
then will become of them 'l With their venial 
sins, works imperfectly performed, and punish¬ 
ment deserved, they have to go into a purify¬ 
ing fire to be cleansed from all, what is wrong 
and imperfect in themselves and their works. 
It is this St. Paul meant, saying: “ The fire 
shall try every man’s work of what sort it is. 
If any man’s work abide, (stand the fire), . . . 
he shall receive a reward. If a man’s work burn, 
he shall suffer loss, but he himself shall be saved, 
18 


206 LETTERS TO A PROTESTANT FRIEND. 

yet so, as by fire.” (1 Cor. Ill- 13, 14). It is 
for this reason, that Christ admonishes ns so 
urgently, saying: “ Make an agreement with 
thy adversary quickly, whilst thou art in the 
way with Him* lest perhaps the adversary de¬ 
liver thee to the judge, and the judge deliver 
thee to the officer, and thou be cast into prison. 
Amen I say to thee, thou shalt not go out from 
thence, till thou pay the last farthing,” {Matt. 
V- 25, 26). 

From the moment one commits a sin, God 
is his adversary, because He has something 
against him, until he repents for his sins, and 
offers satisfaction to His Supreme Majesty. 
Christ, therefore admonishes every one to do 
so quickly, whilst he is in the way with Him. 
Every one is on the way to the tribunal of 
God, and wherever one is, God is there also, 
hence every sinner is in the way with his ad¬ 
versary towards His tribunal. Christ, there¬ 
fore, admonishes every one to make an agree¬ 
ment with his adversary, that is, to repent for 
his sins, and to offer satisfaction for them, else, 
arriving at the tribunal of God’s justice, the 
adversary would deliver him to the judge, 
(Christ), and the Judge would deliver him to 
the officer, (angel), and he be cast into prison, 
till lie would have suffered and paid Divine 


TWENTY-FIFTH LETTER. 


207 


Justice for the last fault. If, therefore, one’s 
last fault should have been an idle Avord, he 
would not be delivered from that prison, 
until he Avould have offered satisfaction for 
it. The prison Christ speaks of, is the 
same place, as the fire, of which St. Paul says, 
that it shall try every man’s work. It is the 
place Avhere souls stained by venial sins, etc., 
are cleansed before they are admitted into the 
kingdom of eternal glory. The Catholic 
Church calls the place purgatory, which Avord 
comes from the Latin purgatorium, and means 
a place Avhere things are cleansed. Used by 
the Church in a religious sense, it means the 
place where souls are cleansed from the stains 
of their sins. The souls in purgatory being in 
union Avith Christ, as branches with the vine, 
their sufferings are meritorious before the hea¬ 
venly Father, through the merits of Christ, and 
hence pay off the spiritual debts, which stand 
against them at the bar of Divine Justice. 
When, therefore, they have paid the last farth¬ 
ing, being as pure from all stains of sin and 
imperfections, as the angels of God, they are 
received into the glorious kingdom of the 
Most High, andcroAvned with the never 
fading croAvn of glory,” (1 Pet. F-4). 

3. To those, Avho shall folloAV the advice of 


208 LETTERS TO A PROTESTANT FRIEND. 

Christ, paying their spiritual debts quickly, 
whilst they are on the way to God’s tribunal, 
nothing remains, but to receive that most joy¬ 
ful and glorious sentence: ‘'Well done, thou 
good and faithful servant, because thou hast 
been faithful over a few things, I will set thee 
over many things, enter thou into the joy of 
thy Lord,” (XXF-21); where, as the wise man 
says: “ The just shall live for evermore, and 
their reward is with the Lord, and the care 
of them with the Most High. Therefore shall 
they receive a kingdom of glory, and a crown 
of beauty at the hand of the Lord,” ( Wisd. V- 
16); and where, as Christ says: “ They shall 
shine, as the sun in the kingdom of their 
Father,” {Matt. X///-43); and feast and rejoice 
before God, and be delighted with gladness,” 
{Ps. LXVIIA). 

Now my dear sir! I have set down to you 
the principles of the religion of Christ, which 
is the “ strait way, and the narrow gate that 
leads to life eternal,” {Matt. VIP 14). In 
order, therefore, that you may save your im¬ 
mortal soul, you have to enter upon that strait 
way, and follow it. For the broad way, and 
the wide gate, are not the religion of Christ, 
but lead to destruction, (F13). In passing 
upon, and following that strait way, you have 


TWENTY-FIFTH LETTER. 


209 


three mortal enemies to conquer : evil propen¬ 
sities, the world, with its deceitful maxims, and 
the devil, who, as a roaring lion, goeth about, 
seeking whom he may devour, (1. Pet. F-8). 
Without overcoming those enemies, none can 
become a partner with God in the enjoyments 
of eternal bliss. Hence Christ says in his 
revelation to St. John: “To him that over- 
cometh, (not to others), I will give to eat of the 
tree of life, which is in the paradise of My 
God,” {Rev. 77-7). “Those that shall over¬ 
come, shall thus be clothed in white garments, 
and shall walk with Me in white, because they 
are worthy,” (777-4, 5) ; “he that shall ‘over¬ 
come,’ shall possess these things, (the riches, 
honors, glories, and pleasures of the eternal 
kingdom of heaven), and I will be his God, 
and he shall be My son,” {XXL 7); “to him 
that shall ‘ overcome,’ I will grant to sit with 
Me in My throne, as I also have overcome, and 
am set down with My Father in His throne,” 
(777-21). 

Your Most Sincere Friend . 


THE END. 


\ 




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(yatliolic Doctrine as Defined by the Connell 
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he Year of Mary; or. The True Servant of 
the Blessed Virgin. 


Translated from the French of Rev. M. D’Arville, Apostolic Prothonotary, 
and published with tho approbation of the Right Rev. Bishop of Phila¬ 
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In gilt edges. 2.00 


This is a delightful book; brimful of sweet flowers; a lovely garland in 
honor of Mary our Mother and powerful intercessor before the throne of her 
Son. 

Well has the Magnificat said, “all generations shall call me blessed;” alt 
times, and in all lands, wherever the symbol, upon which her Divine Son 
tansomed a wicked and undeserving world with his excruciating sufferings and 
death, has a votary, her name, spotless and beautiful, shall be pronounced with 
reverence, and her protection implored. 

The tome before us is a collection of the honors paid to Mary by the great 
and good of all lands ; by those who, with the diadem of earthly grandeur 
adorning their brows, and vexed political commonwealths to guard and pacity, 
found time to honor the daughter of St. Auue, the beloved Mother of our Lord 
and Saviour. 

Buy the book. Read one or two pages. We promise a feast, a desire to read 
the whole, a determination to do so .—Catholic Telegraph. 

This work is divided into seventy-two Exercises, corresponding with tha 
number of • ears which the Blessed Virgin passed ou earth, with a consecration 

( 3 ) 


\ 









4 Published by Peter F. Cunningham, 

to Mary of the twelve months of the year, in reference to her virtues; also a 
method of using certain of the Exercises by a way of devotion for the “Month 
of Mary,” a Novena in honor of the Immaculate Conception, and other matters 
both interesting and advantageous to the true servant of Mary, and those whc 
would become s). 

“ Baltimore, April 6, 1865. 

“ We willingly unite with the Ordinary of Philadelphia and the Metropolitan 
of New York in approving ‘The Year of Mary,’ republished by Peter F. Cun¬ 
ningham, of Philadelphia. 

“M. J. SPALDING, 

“Archbishop of Baltimore .” 

A work presented to the Catholics with such recommendations does not need 
any word of encouragement from us.— Pilot. 

This work meets a want long ungratified. The devotional Exercises which 
make up the book are ingeniously arranged in reference, 1st, to each year of the 
Blessed Virgin’s long residence on earth ; 2d, to every Sunday and festival 
throughout the year. The Exercises are therefore seventy-two in number, cor¬ 
responding to the generally received belief of the duration of her terrestrial life. 

The First Exercise is thus appropriated to the Immaculate Conception, and 
may be used both for the 8th of December and for the first day of the year. 
The seventy-second celebrates the Assumption, and maybe profitably read on 
the 15th of August, and on the last day of the year. 

Each Instruction is prefaced by a text from holy writ, and followed by an 
example, a historical fact, a practice and a prayer. 

The Approbations are: 

1st. By the Roman Theological Censor. 

2d. By a favorable letter from his Holiness Gregory XVI. 

3d. By the recommendatory signatures of the Archbishops of Baltimore and 
New York, and the Bishop of Philadelphia. 

This Devotional is a deeply interesting and practical manual, and Mrs. Sadlier, 
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formity to the original, has rendered the Christian public a most essential ser¬ 
vice. We wish it the widest circulation.— N. T. Tablet. 

“The Year of Mary” is one of the most beautiful tributes to the Mother of 
God that a Catholic family could desire to have. We are free, however, to 
confess our partiality in noticing any book that treats of the pre-eminent glory 
of her whom God exalted above all created beings. 

But, independently of this consideration, the present volume can be recom¬ 
mended on its own special merits. Besides being replete with spiritual instruc¬ 
tion, it presents a detailed account of the life of the Blessed Virgin from the 
Conception to the Assumption, and views her under every possible aspect, both 
as regards herself and her relations with man. It lays down the rules by 
which we are to be guided in our practical devotions towards her; displays its 
genuine characteristics, and indicates the sublime sentiments by which we 
ought to be actuated when we pay her our homage, or invoke her assistance. 

“The Year of Mary” contains seventy-two Exercises, in accordance with the 
received opinion of the Church that the Blessed Virgin lived that number of 
years on earth. In these instructions, the reader shall learn her life, her pre¬ 
rogatives, her glory in Heaven, and her boundless goodness to mankind. Wo 
would like to see this book in every Catholic family in the country. It is impos¬ 
sible for us to honor the Mother of God sufficiently well. But in reading this 
book, or any like it, we must ever bear in mind that acts, not mere professions 
of piety, should be the distinctive marks of “the true servant of the Blessed 
Virgin,” and that sho is really honored, only in so far as we imitate her virtues 
for the sake of Him through whom alone we can hope for eternal life. 

The name of Mrs. Sa.dlier is familiar to the public; her talents as an authoress 
are too well known to need any eulogy here; she is an accomplished lacly, and 
has faithful.y done her part. As to the publisher, Mr. Cunningham, we say, 
Without flattery, that he has done a good work in p relenting this excellent 
book to his fellow-Catholics, and with all our heart we wish him the Tallest 
measure of success to which this noble enterprise entitles him.— The Monthly 


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^ledijaUons oi’ SI. Ignatius; or, “The Spiri. 
tual Exercises” expounded, 

By Father Siniscalchi, of the Society of Jesus. 

Published with the approbation of the Right Rev. Bishop of Philadelphia. 

1 vol. 12mo. 

Price—Neatly bound in cloth, gilt back.$ 1.50 

The fame of the great founder of the Society of Jesus, would itself insure the 
character of tho above book of meditations, as one of tho most meritorious kind. 
But tho greater part of C atholics of all nations have been made familiar with 
the nature, object, and efficiency of these meditations in tho Spiritual Retreats 
conducted by tho Fathers of this Society, in every language, in every country, 
and almost every town of Christendom. Wo are glad to see this valuable work 
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as it does, the basis of all those inspiriting exercises which constitute "a 
spiritual retreat .—Catholic Mirror. 

This is tho first American edition of this celebrated work, which has been 
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This is a timely publication of the Meditations of St. Ignatius, and the Catholio 
community are indebted to the Philadelphia publisher for bringing the work 
within their reach. In Europe, where it is well known, it would be superfluous 
to do more than call attention to the fact of a new edition being published ; but 
inasmuch as American Catholics have not had an opportunity of becoming very 
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The Meditations are twenty-two in number, each divided into three parts, and 
in each division the subject is viewed, as it were, from a different point of view, 
tho last being always the most striking. Death, Judgment, Hell, and Heaven, 
the Mysteries of the Saviour’s Life, and the Happiness of Divine Love—these 
are the subjects of tho Saint’s meditations, and every consideration germain to 
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No Catholic family should be without this book, and no Catholic library 
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venture wl’l be successful. We must not omit to mention that the publication 
has received the official sanction of the Right Rev. Bishop of Philadelphia.— 
Metropolitan Record. 


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The above is one of the most interesting works which has been issued for some 
time from the Catholic press in this country. The life ana martyrdom of Saint 
Cecilia, is itself, one of the most beautiful chapters in the history of the Church. 
The account of it by Gueranger is most touching. It combines all the spright¬ 
liness uf romance, with the solid truth of history. The author is one of the 
most learned archaeologists that has appeared in this century', and is well known 
for many learneu works. In connection with the life of Sc. Cecilia, he gives a 
graphic account of the state of the Church at the time of the persecutions under 
the Human Emperors. There is a beautiful description of the catacombs and of 
the usages of the Christains in paying honor to the martyrs. In reading his work 
we seem to be transferred to tneir days. The character of St. Cecilia is drawn 
out in the most vivid colors, though the account is almost entirely taken from 
the ancient Acts, the authenticity of which is ably r vindicated by tho learned 
author. He then gives an account of the Church, built at her own request on 
the spot where she suffered. This goes over a period of over sixteen hundred 
years. It has been, du ring all that time, one of the most clearly cherished sanctu¬ 
aries of Home. Tire incidental accounts of various matters connected with the 
history of the Saint and her Church, are themselves sutllcient to give great inter¬ 
est to the volume, we hardly know which to admire most in this work—the 
information imparted on many most interesting topics, the healthy tone of the 
work, so well calculated to enln en faith, and cherish a devout spirit, or the 
beauty of the style of the author who has weaved the whole into so interesting 
a narrative, that no romance can vie with this truthful account of the patroness 
of song .—Baltimore Catholic Mirror. 

We are glad to see that the American public have been favored with this very 
interesting work. While the name of the author is a guarantee for historical 
accuracy, and learned research, the period of which it treats is one of great in¬ 
terest to the Catholic. In these pages one can learn the manners and customs of 
the early Christians, ana their sufferings, and gain no little insight into their 
daily life. The devotion to the Saints is becoming daily more practical, and we 
are glao to see revived the memory of the ancient heroes and heioines whom the 
Church has honored in a special manner. The mechanical execution of the 
American edition is very good .—Catholic Standard. 

We cannot sufficiently admire and commend to the attention of our readers, 
young and old, this delightful work. The tenderness and exquisite refinement 
and purity which surround, like a veil, the character of tnc lovely St. C^ciha, 
serve to throw into stronger relief the unfaltering courage by which she won tho 
crown of martyrdom. The author has made use of all the authentic and import¬ 
ant details connected with the life ana death of the Sairn, following the most 
approved authorities. The discoveries of her tomb in the ninth and sixteenth 
centuries form not the least interesting portion of the work, and ihe description 
of the church, which was once her dwelling and the witness of her sufferings and 
triumphs, brings those scenes so vividly betore us that Cecilia seems to belong 
as much to our own day as to the period when youpg, beautiful, wealthy and 
accomplished, the virg.n bride of the noble Valerian laid down her life for th« 
martyr’s crown of faith.— j.V. Y. Tablet. 




8 


Published by Peter F. Cunningham, 


Mr. Cunningham, or Philadelphia, has earned a new claim on our giatitu-le try 
publishing the LIFE OF SAINT CECILIA, VIRGIN AND MARTYR. Ilie 
Acts of her martyrdom are a monument of the wonderful ways of God, and ? most 
sweet record of Cnristian heroism, heavenly love, and prodigious consvancy. 
Her very name has inspired Christianity for fifteen centuries, with courage, and 
the noblest aspirations. The work is a translation from the French of prosper 
G'lcranger. We have had only time to read the title, preface, and a few pages 
before going to press. But we can say this much, that it was a very happy 
thought to undertake this translation, and we know of no other book w* should 
like to see in tne hands of Catholics so much as the LIFE OF SAINT CECILIA. 
Virgin AND MARTYR .—Boston Pilot. 

Mr. Peter F. Cunningham has just brought out, in very admirable style, the 
“ Life of St. Cecilia,” from the F.enchof the celebrated bom. Gueranger. It 
i 3 difficult to lino a moie delightful volume than this. Its subject is cue of 
the most attractive in all the annals of the Church ; and its author one of the 
mt'it pious and gifted of modern French writers: the result is one of the most 
charming contributions ever made to Catholic literature. As intimated, the 
publisher has done his part in printing, in paper, and in binding. We return 
him thanks for a copy .—Philadelphia Universe, Oct. 6. 

This is a most interesting volume, truer than history and stranger than fic¬ 
tion. The author does not oonfine himself to the details of the Naint’s life and 
martyrdom, but describes, with the faithfulness and minuteness of an antiquary, 
the wonders of Imperial and Christian Rome—the catacombs, the basilicas, rhe 
manners of the times, the persecutions of the Christians, etc. The book is 
handsomely got up, and enriched wiih a portrait of St. Cecilia seated at her 
harp.—JY. Y. Met. Record. 

We have received this beautiful and very interesting life of one of the most 
beautiful Saints of the Church. Tne reading public ought to be much obliged 
to the Publisher for giving them such a work. It abounds in the sublimest 
sentiments of divine love and human devotion, such as Catholics would expect 
from the life of such a Saint; and at the same time portrays the combat of rising 
Christianity and decaying paganism in the livelist colors. Such works as this 
form the proper staple of reading for all who desire to become acquainted with 
tne period to which it refers, ana who cannot afford to purchase or peruse the 
more profound works of our Historians.— Western N. Y. Catholic. 

The name of the learned and religious Abbot of Solesmes, Dom. Gueranger, 
was long since made familiar and pleasant to us, in the pages of Chevalier 
Bonnetty’s learned periodical, the Annales de Philosophic Chretienne, pub¬ 
lished in Paris. In the pages of his “Life of St. Cecilia”—which we have not 
met with in the French,—we have the same high talent devoted to other than 
liturgic themes. This is an admirable volume, well translated. The quiet 
style in which the story is told of the great honor with which Catholic ages 
have crowned St. Cecilia, is charming.—JV. Y. Freeman's Journal. 


JLdife of St. Agnes of Rome, Virgin and Martyr. 


re 


Published with the approbation of the Right Rev. Bishop of Philadelphia. 
1 vo'l. 18mo., neatly bound in cloth, with a beautiful steel plate Por¬ 
trait of the “Youthful Martyr of Rome.” 

Price .....45 cents. 


IVlLaii’s Contract witli God in Baptism. 


Translated from the French by Rev. J. M. Cullen. 1 vol., 18mo. 

Price..30 cent* 




g 


Published by Peter F, Cunningham, 


L 


T 


jfo of 4loy$hi$ («o&QKRga, 

Or the Society of* Jesus. 

Kill ted by Edward Healy Thompson. Published with tho approbation of th« 
ni\ Phila delphia. 1 vol., 12mo., neat cloth, beveled, $1.50. 

vlOtD^ u lltj ^wiOO* 

Phis is tho best life of tho Saint yet published in the English language, 
and should be read by both the young and old. 


lie Life of lilcsseel Joint Kprchmatts 

ol'IEie Society of Jesus. 


Translated from tho French. With an appendix, giving an account of 
tho miracles after death, which liavo been approved by the Holy See. 
From the Italian of Father 15 >rg<>, S. J. Published with tho approbatiou 
of the Right Rev. Bishop of Phihvlelphia. 1 vol. 12mo. 


Price—In cloth.$ 1.50 

In cloth, gilt edge. 


Jl lie Life of St. Stanislas It o slta of tlie Society 
of Jesus. 

By Edward Healy Thompson, A.M. 

Published with the approbation of the Right Rev. Bishop of Philadelphia. 


1 vol. l2mo. Cloth extra beveled...$1 50 

Cloth full edges.$2.00 


The Society of Jesus, laboring in all things for the “ Greater glory of God,” 
has accomplished, if not more, as much, towards that pious object, as ever did 
any Institution of our holy religion. Actuated by that sublime and single 
motive, it has given the world as brilliant scholars, historians and men of 
science in all departments, as havo ever yet adorned its annals. Nor is this by 
any means its greatest boast; it is what has been achieved by tho Society in the 
advancement of Catholicity and sanctity, that makes tho brightest gem in its 
coronet. It is in that, that it is most precious in tho sight of tho angels of God ; 
it is for that its children will sing with them a new canticle on high. It has 
peopled heaven with a host of sainted choristers, many of them endowed with 
a world-wide fame for sanctity, and many, like Blessed Berchmans, known to 
but few beyond the pale of her order. This saintly youth, like Sc. Aloysins 
and St. Stanislaus, died young, but a model of that truo wisdom which never 
loses sight of the end for which man is created. Tho work before us beauti¬ 
fully describes the virtues, and tho exemplary lifo and practices of this pious 
youth, aud is richly entitled to a place in every Catholic library.— Catholic 
Mirror. 

Mr. P. F. Cunningham, of Philadelphia, may well rejoice, in his Catholic 
heart, for having given us this work, tho perusal of which must needs be tho 
source of immense good. No be ter work can bo placed in tho hands of Ke- 
ligious novices Perhaps no other book has fired those privileged souls with 
more fervid aspirations towards attaining tho perfection proper of their reli¬ 
gions professions. A perfect pattern is placed before them, and whilst the 
heart s drawn towards it with admiring love, the reader cannc t allege any 
honest cause whereby to excuse himself from following the noble example 
placed before him. Blessed Berchmans teaches, by his own life, that perfec¬ 
tion is to be attained in the fai thfnl and conscientious discharge of the duties of 
one’s daily life, whatever its circumstances may be. An excellent, most ex 
•elleut book this will also prove for sodalists.— Boston Pilot. 






10 


Published by Peter F, 


Cunningham, 


This is the fullest and best life published of this remarkable servant of God. 
John Berchmans lived at the beginning of the seventeenth century. He died 
at Romo, in his twenty-third year—a model of purity and devotion. We can¬ 
not bettei notice this volume "than by copying the opening words of the Brief of 
his Beatification, pronounced by the Holy Father, last year: 

“As youth is the foundation of manhood, and men do not readily in after life 
turn from the path they have trod from earliest years; that there be no excuse 
on plea of age or strength, for swerving from tho ways of virtue, the All-wise 
Providence has oi’derod it that there should bloom, from time to time, in the 
Church, one and another youth eminent for sanctity, realizing the eulogium: 
‘Made perfect in a short space, be fulfilled a long time.’ ” 

As such an one, the life of Blessed John Berchmans commends itself to the 
study especially of pious youth.— N. ¥. Freeman's Journal. 

It is unnecessary for us to say anything in recommendation of a life of the 
Blessed Berchmans. The devotion so long entertained for him, now solemnly 
approved by the Church, will cause many to read with delight and spiritual 
profit, this authentic account of his life and virtues. The Bishops of Belgium 
expressed their ardent wishes for the beatification of blessed John, hoping that 
through his intercession the great works of the Christian education of youth, 
which they are so nobly carrying on, might be furthered and made more and 
more successful. In the United States there is a similar work to be done, and 
wo hope and pray that the blessed Berchmans will not forget our wants in his 
supplications to the Father of Mercies. 

We recommend the work before us to the young especially, among whom it 
should be widely circulated .—Catholic Standard. 


The Life of St. 


Charles Borromeo. 


By Edward Healey Thompson. 

Published with the approbation of the Eight Rev. Bishop of 
Philadelphia. 1 vol. 12mo. 


Cloth, extra beveled.$1 £0 

“ ‘‘ gilt edge.2(0 


T! he Sodalist’s Friend. A Beautiful Collec¬ 


tion of Meditations and Prayers. 

Compiled and translated from approved sources, for the use of members 
and leaders of confraternities. 1vol. ISmo., neatly bound. 


Price— In cloth.80 cents. 

Roan embossed.$1.00 

Embossed gilt. 1.50 

Full gilt edges and sides. 2.00 

Turkey, superior extra. 3.00 


nn 

JL he Month of the Sacred Heart. 


Arranged for each day of the month of June. Containing also the Arch 
Confraternity of Sacred Heart, and Father Borgo’s Novena to the Sacred 
Heart of Jesus. With the approbation of tho Right Rev. Bishop of 
Philadelphia. 1 neat vol. 24mo. Cloth, gilt back. 

Price. . 


50 cents. 










216 South Third Street, Philadelphia. 11 


rfi 

jL lie Month of St. Joseph. 

Arranged for each day of the month of March. Frcm the French of the 
Rev. Father Ilnguot, of the “Society of St. Mary.” Published with the 
approbation of the Right Rev. Bishojy of Philadelphia. 1 neat vol. 
lftno. Cloth, gilt back. 

-P r i CQ .. cents. 

An attentive perusal of this little work will prove, with a sincere utterance of 
the prayers contained therein, a powerful means to reform one’s life. Let us 
securo tho triendstip and intercession of St. Joseph. Ho is the foster-father of 
our Saviour. He can say a good word for us, indeed. 0, the beauty of Catholic 
devotions! how its practices, when in direct connection with the life and teach¬ 
ings of Jesus Christ, fill the soul with happiness and hope!— Boston Pilot. 

This will bo found to be an interesting book to all the children of Mary, and 
the lovers of her pure, saintly, and glorious spouse, St. Joseph. It is a good 
companion to the lovoly “Mouth of May .”—New York Tablet. 

r IT 

JsL lie Little (Unices. 

• 

Translated from the French by tho Ladies of tho Sacred Heart. Contain¬ 
ing tho Little Offices of tho Sacred Heart, Holy Ghost, Immaculate Con¬ 
ception, Our Lady of Soven Dolours, Most Holy Heart of Mary, Holy 
Angel Guardian, St. Joseph, St. Louis do Gonzaga, St. Stanislaus, St. 
Jude, Apostle. To which is added a Dovout Method of Hearing Mass. 
Published with tho approbation of the Right Rev. Bishop of Philadelphia. 
1 vol. 18mo. Neatly bound. 

Price .50 cents. 

T lie Religious Soul Elevated to Perfection, 
by the Exercises of an Interior Life. 

From tho French of tho Abbo Baudrand, author of “Tho Elevation of 
Soul.” 1 vol. 18mo. 

Price .60 cents. 



a Mere de Dieei. 


A beautiful and very edifying work on the Glories and Virtues of the 
Blessed Virgin Mary, Mother of G >d ; from tho Italian of Father Alphonse 
Capecelatro, of the Oratory of Naples, with an Introductory Letter of 
Father Gratry, of tho Paris Oratory. Published with the approbation of 
the Right Rev. Bishop of Philadelphia. 1 neat vol. ISmo. Cloth. 

Price ..50 cents. 

T lie Roman Catacombs 5 or, Some account 
of tbe Kurial Places of the Early Chris¬ 


tians ia Rome. 


By Rev. J. Spencer Northcoate, M. A , with Maps and various Illustra¬ 
tions. Published with the approbation of the Right Rev. Bishop of Phila¬ 
delphia. 

1 vol., I6mo., neatly bound in cloth, gil. back. 

Price. 


I 


80 cents. 








12 Published by Peter F, Cunningham, 

JLetlers Addressed to a Protestant Friend. 

By a Catholic Priest. With a Preface by the Right Rev. Bishop Becker. 
1 vol. 12mo. Cloth extra beveled.. 

Charity and Troth; or, Catholics not tin- 
. charitable in saying - that None are 
Saved out of the Catholic Church. 

By the Bev. Edward Hawarden. 

Published with the approbation of the Right Rev. Bishop of Philadelphia. 
i vol. 12mo. 

Price —Neatly bound in cloth. $1.0C 


In this hook, the learned and earnest author discusses a question of vital im¬ 
portance to all, viz.: Is there salvation out of the Catholic Communion? At 
the present moment, when the strongest proof of Christianity, in the popular 
opinion, is a belief that every road leads to heaven, and that every man who 
lives a moral life is sure to be saved, the very title of this book will grate 
harshly on many ears. To such we wjuld say—Read the work, and Jearn that 
“ a charitable judgment may he very unfavorable, and a favorable judgment 
may he very uncharitable ” “Charity and Truth” is the work of one of the 
ablest controversialists and most learned theologians of the Catholic Church in 
England. The method adopted in “ Charity and Truth” is the catechetical, and 
to help the memory the questions are fet iu large characters at the top of each 
page. In the preface, the Reverend reviewer takes up and disposes of six 
vulgar errors,—1st. That it is charity to suppose all men saved whose life is 
morally honest. 2d. That the infinite goodness of God will not suffer the 
greater part of mankind to perish. 3d. That it is charity to believe the Jews 
and Turks are saved. 4th. That if I judge more favorably of the salvation of 
another man than he does of mine, I am the more charitable of the two. 5th. 
That, setting all other considerations apart, if Protestants judge more favor¬ 
ably of the salvation of Catholics than Catholics do of theirs, Protestants are 
on the more charitable side. 6th. That he is uncharitable whoever supposes 
that none are saved in any other religion unless they are excused by invinci¬ 
ble ignorance. — Met. Record. 

We owe Mr. Cunningham an apology for not having noticed this work ere 
this ; and we should have done it more readily, as we hail with utmost pleasure 
the republicatiou of one of those works written by the uncompromising cham¬ 
pions of the Church during the hottest days of persecution and Catholic disa¬ 
bilities in England. We have often wished that somG of the learned professors 
of the illustrious College of Georgetown would select from among the numerous 
collection they have of books written by English missionaries during the first 
two centuries of persecution iu England, some such work as “ Charity and 
Truth,” and republish them iu this country. These works will not please, of 
course, our milk and water Catholics. But, after all, they are the real kind of 
works we need. It is high time that we should take the aggressive. We have 
put up long enough with Protestant attacks. We owe nothing to Protestants. 
We have allowed them to say all kind of things to us. We have received with 
thanks the benign condescension with which they grant us the merit of there 
being some good people among the Catholics, and that some bishops and priests 
are clever, in spite of their being Catholics. We have bowed so low as to kiss 
the right baud that has patted us ou the head, wh le the left was lifting its 
thumb to the nose of the smiling hut double-hearted ca’ esser. It is high time, we 
say, that we should do away with this sycophancy. It is high time that war 
was carried to the heart of the enemy’s country. Hence wo are thankful to the 
American editor of this work. Let Catholics buy it, read it, and then give it 
to their Protestant acquaintances.— Boston Pilot. 




CATHOLIC TALES 


.1 Seech Bluff. 
War. 


A Tale of the South Before the 


1 vol. 12mo. 

h ernclifle. 


By Fannie Warner. 


Cloth extra beveled.$1.50 

Cloth gilt edge...$2.00 


T. 


G 


A Catholic Tale of great merit 1 volume 12mo. 

Price—Cloth, extra beveled. fir. 

Cloth, gilt edges.. ..................'''*’. 2 00 

ie jflontar^cs Legacy. 

ACharming Catholic Tale, by Florence McCoomb, (Miss Meline, of Washing¬ 
ton,) 1 volume, small 12mo. 

Price—Cloth, extra beveled. * 

Cloth, gilt.. 00 


race Morton; 


or, The Inheritance. 


A new and beautiful Catholic tale, written by Miss Meaney of Philadelphia. 

1 vol., large 18mo., neatly bound in cloth. 

i* r ice.80 cents. 

This is a pleasing story, instructive as well as amusing, and worth an espe¬ 
cial place in the library of youthful Catholics. It depicts with rare skill the 
trials and sacrifices which attend the profession of the true Faith, and which 
are so often exacted of us by the fostering solicitude of our Mother the Church. 
—Catholic Mirror. 


A chastely written Catholic tale of American life, which is most pleasantly 
narrated; and conveys much that is instructive and elevating .—Irtish American. 

r |\e Knout; a Tale of Poland. 


Translated from the French by Mrs. J. Sadlier. 

1 vol., large 18mo., neatly bound in cloth, gilt hack, with frontispiece. 
Price .80 cents. 



aura and Anna; 


or. The Effect of Faith on 


Hie Character. 

A beautiful tale, translated from the French by a young lady, a Graduate 
of St. Joseph’s, Emmittsburg. 

1 vol. 18mo., neatly bound in cloth. 

Price .60 cents. 

TThe Confessors of Connaught; or, The Ten¬ 


ants of a Lord Bishop. 

A talo of Evictions in Ireland. By Miss Meaney, author of “ Grace Mor¬ 
ton." 

Small 12mo., cloth. 

Price .80 cents. 

Read this bo«k and you will have a feeling knowledge of the sufferings of 
©ur brethren in the Isle of Saints .—Bceton Pilot. 

This is a story of Irish evictions, founded upon well-known facts. The de* 













14 Published by Peter F, Cunningham, 

plorable Infatuation of Lord Plunkett, Protestant Bishop of Tuam and landlord 
of a great portion of the town of Partry and its vicinity, is perhaps still fresh 
in the memory of our readers. 

That a man not deficient in intellectual attainments, and really anxious to 
stand well with his tenantry, should have turned a deaf ear to all generous 
remonstrances, and should have persisted in believing that in this nineteenth 
century the dispossession of a multitude of helpless tenants at will in the midst 
of winter, was on the whole a good expedient for making the evictor’s “ re¬ 
ligion popular among the victims,” is one of the most impressive illustrations 
we have ever met with of-the incurableness of judicial blindness, when con¬ 
tracted in opposing the Catholic Chui'ch. 

This is the reflection forced upon the reader of the ‘‘Confessors of Connaught,” 
a tale put together with remarkable skill.— Tablet. 

We have read this work with great satisfaction. What pleases us most is to 
find that those noble Irish peasantry who, for the sake of their religion, were 
willing to endure the loss of homes, food and raiment, and all earthly com* 
forts, have found a worthy champion to perpetuate the memory of their noble 
sacrifices. God bless the noble and accomplished lady who has undertaken this 
glorious task.— Baltimore Catholic Mirror. 

rgn 

JL lie Young Catholic’s Library. 

In neat ISmo. vols., cloth. Each....—.. 50 cents. 

The following volumes are now ready: 

THE YOUNG CATHOLIC’S LIBRARY. 

1. Cottage Evening Tales for Young People. Six Charming TaloB; 
one for each day of tho week. 1 vol. 18mo. Neat Cloth, 50 cts. 

2. Children of the Valley ; or, The Ghost of the Kuins. A beautiful 
Catholic Tale, from tho French. 1vol. 18mo Neat Cloth, 50 cts. 

3. May Carleton’s Story ; or, Tho Catholic Maiden’s Cross. And, The 
Miller’s Daughter; or, The Charms of Virtue. Two lovely Tales in 1 
vol. 18mo. Neat Cloth, 50<cts. 

4. Philip Hartley; or, A Boy’s Trials and Triumphs. A Tale by the 
author of “Grace Morton,” etc. 1 vol. 18mo. Neat Cloth, 50 cts. 

5. Count Leslie; or, The Triumph of Filial Piety. A Catholic Tale of. 
great interest. 1 vol. 18mo. Neat Cloth, 50 cts. 

6. A Lather’s Tales, of the French Revolution. Delightful Stories for 
Catholic Youth. First series. 1 vol. 18mo. Neat Cloth, 50 cts. 

7. Ralph Berrien, and other Tales of the French Revolution. Second 
series. 1 vol. 18mo. 50 cts. 

8. Silver Grange. A charming American Catholic Tale. And, Phillip- 
pine; or, The Captive Bride. Both in 1 vol. 18mo. 50 cts. 

9. Helena Butler, a Story of the Rosary. 1 vol. 18mo. 50 cts. 

10. Charles and Frederick. A beautiful Story, by Rev. John P. 
Donnellon. 1 vol. 18mo. 50 cts. 

11. The Beauforts, a Story of the Alleghanies. 1vol. 18nw. 50 cts. 

13. Lauretta and the Fables. A charming little Book for Young 

People. 1 vol. 18mo. 50 cts. 

13. Conrad and Gertrude, the Little Wanderers. A lovely Swiss 

Tale. 1 vol. 18mo. 50 cts. • 

14. Three Petitions, a Tale of Poland. 1 vol. 18mo. 50 cts. 

15. Alice; or, The Itoso of the Black Forest. A German Story. 1 vol. 
18mo. 50 cts. 

!6. Caroline; or, Self-Conquc-3t. 1 vol., ISmo. 50 cts. 

17. Tales of the Commandments. 1vol., ISmo. 50 cts. 

18. The Seven Corporal Works of Mercy. 1 vol., 18mo. 

19. Elinor Johnson. Founded on Facts, and a beautiful Catholic Tale. 1 v^, 
ISmo. Cloth. 50 cts. 

20. Tlie Queen’s Daughter ; or the Orphan of La Granga. 1 vol. 18n*-> 
50 cts. 

21. Hetty Homer, or Tried, but True. A charming Tale, by Fannie 
Warner. 50 cts. 

4®“ Other volumes of this series are preparing for publication. 


216 South Third Street, Philadelphia. 15 


-/Vlphonso; or, the Triumph of Religion. 

1 vol. small 12 mo. neat cloth. Price.80 eta. 

We have the pleasure to announce another of Mr. Cunningham’s works, Al- 
phonso, or the Triumph of Religion. It contains everything calculated io instruct 
and edify at the same time, and we think it a work that will be read with 
great pleasure by all our readers.— Spare Hours. 

The great merit of this excellent story is, that it points out with singular 
power and eloquence the evils that inevitably arise from an irreligious education. 
In our country, where we are so constantly exposed to this danger, either from 
the inadequacy of proper schools, or from the inoifference or neglect of parents, 
every effort in the good cause is welcome, and many a one may be awakened by 
reading this beautiful tale to some reflections, on the evil effects of a Godless 
education, and that to very few is granted a special interposition of Divine 
grace, as in the case of “ Alphonso,” to save them from its fatal consequen¬ 
ces.— New York Tablet. 

The scenes of this book are laid in France, but the moral applies with equal 
ferce to our own country. The work is intended to show the evil effects of an 
irreligious education, and does so with great force and effect. The tale is from 
the pen of a gifted Irish lady, and well worth reading. Those who are sluggish 
in their response to our Most Rev. Archbishop’s recent call in behalf of an In¬ 
dustrial School, should take a lesson from this valuable little book..~- Baltimors 
Catholic Mirror. 


A 


History of England, 

For The Young. 

Compiled by the Sisters of the Holy Child Jesus, for the use of their 
schools in England, and republished for the use of the Catholic Schools in 
the United States. 

1 vol. 12 mo.. cts 

This is an admirable compendium of English history, deserving a place in all 
... schools. It is well arranged for a class book, haying genealogical tables, a 
rood index, and questions for each chapter. Catholic Mirror. 

This is a most valuable little book, giving just sufficient information to interest 
and attract the young without wearying them with superabundance ot dates which 
fhev rarely remember, and dry statistics which they never read unless compelled 
£'ll most injudicious process,) while by means of excellent genealogical 
t °ttn?l2?p»l taoles it furnishes to those disposed to seek it, ample lnstruc- 
S mo t p obVbly inspire in the mind of an intelligent child, the 

’to^read more extended work,. We t.tte pleasure in commenoing tlm 
“ History’of England” to the attention of all those interested in provm.nj agree, 
able means of improvement to children.—A I. Tablet. 

Mr Peter F Cunningham, 216 South Third street, has published a history of 
Mr. Peter r. v,u b . rel {„i ouse . jt is properly a narrative his- 

England, fortheyo ^ calculated to attract and retain the atten- 

?ry ’ Of ,he 'vomhfu*mTnd.* 9 It supplies a w ant which ha, never before been 
t»on . of S? ich ha3 ion- been needed in our schools. Lingard’s and 

sufficiently na * 11 Wanted to more advanced pupils, but are not suitable 

Universe. 




16 


Published by Peter F. Cunn’ngham. 
PRAYER BOOKS. 

FLOWER GARDEN. 

An admirable small Prayer Book. Contains Morning and Evening 
Prayers, Mass Prayers. Ordinary of the Mass, (in Latin and English,) 
Vespers, Forty Hours Devotion, Stations of the Cross, and a great va¬ 
riety of other'practical devotions, all together forming the most com¬ 
plete small Prayer Book yet printed. 1 vol., 32mo. 

No. 1, Neat cloth, variety of nice bright colors.$0 45 

2, Roan, embossed, gilt edge.0 80 

3, “ “ “ and clasp.1 00 

4, “ full gilt edges and sides.* —..l 00 

5, “ “ '• ‘ and clasp.1 25 

FLOWER GARDEN, 32mo., fine edition , printed on the finest quality 

of paper, and made up in the neatest and very best manner : 

No. 6, Turkey, super extra, full gilt or plain sides, red 

or gilt edges, stiff or flexible.$2 50 

7, Turkey, super extra, full gilt or plain sides, red 

or gilt edges, with clasp.2 75 

8, Turkey, super extra, rims and clasp.4 00 

9, Calf, extra, stiff or flexible, very neat.2 75 

10, “ “ with clasp..3 00 

11, “ “ rims and clasp.4 50 

12, Velvet, full ornaments, rims, clasps and ovals... G 00 

LITTLE FLOWER GARDEN. 

A beautiful miniature Prayer Book. 4Smo. Containing a selection, 
of practical devotions, and made up in a variety of beautiful styles 
of binding, 

No. 1, Neat cloth, variety of plain and bright colors...$0 20 


2, Roan, embossed, gilt edges.0 40 

3, “ full gilt edges and sides.0 50 

4, “ tucks, very neat. 0 60 

5, Turkey, super extra, full gilt or plain sides, red 

or gilt edges.1 50 

6, Turkey, super extra, full gilt or plain sides, with 

fine gilt clasp.1 75 

7, Turkey, super extra, rims and clasp.2 50 

8, Calf, extra, red or gilt edges, very neat. 1 75 

9, “ “ “ “ * with clasp.2 CO 

10, “ “ rims and clasp.3 00 


DAILY DEVOTIONS FOR CATHOLICS. 

An admirable small Prayer Book. 32mo., with very large type, 
(English,) good for the short-sighted, and for all who like to read with 
ease, without the necessity of using glasses. 


No. 1, Neat cloth, variety of nice bright colors.$0 45 

2, Roan, embossed, gilt edge.0 80 

3, “ “ “ and clasp.100 

4, “ full gilt edges and sides.1 00 

5, “ “ “ “ and clasp.125 

6, Turkey, super extra, full gilt or plain sides, red 

or gilt edges, stiff or flexible. 2 50 

7, Turkey, super extra, full gilt or plain sides, red 

or gilt edges, with clasp.2 75 

8, Turkey, super extra, rims and clasp.4 00 

9, Calf, extra, stiff or flexible, very neat.2 75 

10, “ “ “ with clasp.3 00 

11, “ “ “ rims and clasp.4 50 

12, Velvet, full ornaments, rims, clasps and ova's... 6 CO 

































17 


216 South Third Stre;t : Philadelphia. 


MANUAL OF DEVOTION. 

Au excellent 32mo. Prayer Book, with illustrations of the Mass. 

No. 1, Neat cloth, a variety of plain aiul bright colors.$0 30 

2, lloan, embossed, gilt edges.0 (JO 

3, “ “ and clasp.0 8) 

4, “ full gilt edges and sides.0 81 

5, “ *• •* “ and clasp.1 00 

6, Turkey, super extra, full gilt or plain sides.2 50 

7, “ “ ritns and clasp.3 ;'0 

8, Calf, extra, stiff or flexible, bound very neat.2 75 

9, “ “ * and clasp.3 t o 

10, “ rims and clasp...4 00 

DAILY EXERCISE. 


A beautiful miniature Prayer Book. 43mo., with illustrations of the 
Mass. 


No. 1, Neat cloth a variety of choice colors'..$0 20 

2, Roan, embossed, gilt edge.0 4) 

3, “ full gilt edge and sides.0 50 

4, “ tucks, very neat. 0 60 

5, Turkey, super extra. l 50 

0, •* “ tucks. 1 50 

7, “ “ rims and clasp.2 50 

8, Calf, extra. 1 75 

9 , “ with clasp. 2 ro 

10, “ rims and clasp.3 00 


The Hymn Book. 

Thf Hymn-Book —180th thousand—the most popular little Hymn Bixjk 
ever published Contains also, Prayers for the Mass, Prayers for Con¬ 
fession and Communion, anil Serving of Mass. lz cents each, or $9 per 
hundred ; cloth, 20 cents, or $1 80 per dozen. 

The Gospels. 

For Sundays and Principal Festivals during the year, together with 
the Four Gospels of the Passion for Palm Sunday and Holy Week, 
lvol. :2mo. Paper cover 10 cts, or per dozen, $i *0 

Confirmation and Communion Certificates. 

The subscriber lias had prepared very beautiful certificates of Confir¬ 
mation and First Communion, giving also exterior and interior views 
of the Cathedral of Philadelphia. These are the most beautiful certifi¬ 
cates ever published in this country, and are sold at low rates to the 
Reverend Clergy and others who buy in quantity. $‘> 00 per hundred. 

Angels’ Sodality. 

Manual of the Holy Angels' Sodality. Price, in cloth, flexible, $12 50 
per hundred, or $1 f0 per dozen 

Diplomas for Membership of the Angels' Sodality. Beautiful design. 
$1 0 > per dozen 

Blessed Virgin’s Sodality Diploma. 

A Very Beautiful Diploma for Members of the Sodality of the Blessed 
Virgin Mar.y, size of plate 1.x 0. has just been prepared by the under¬ 
signed. Orders respectfully solicited. The name of the Church «md 
title of the Sodality inserted to ord< r. 

Catechisms. 

Butlers large and small Catechisms. The general Catechism of the 
National Council. Tuberville s Catechism, l)r. Doyle’s Catechisms, 
Floury s Catechism and The Catholic Christian Instructed Supplied 
Wholesale and Retail And many other Catholic Doctrinal Works. 

Orders respectfully solicited. 

PETFE F. CUNNINGHAM, 

Publisher , 2.6 8. Third St., Philada. 




































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